Peter

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Author and Publisher - Catholic Online

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Feastday: June 29

Patron of fishermen, net makers, and ship builders

Death: 64

Peter, who was also known as Simon Peter of Cephas, is considered the first Pope. Despite his papacy, Peter had humble beginnings and became one of the Twelve Apostles of Jesus. He was ordained by Jesus in the "Rock of My Church" written in Matthew 16:17-18, which says, "Jesus replied, 'Simon son of Jonah, you are a blessed man!

Because it was no human agency that revealed this to you but my Father in heaven. So I now say to you: You are Peter and on this rock I will build my community. And the gates of the underworld can never overpower it.'"

Peter was a native of Bethsaida, near Lake Tiberias and was the son of Jonah. He and his brother Andrew were fishermen on Lake Genesareth. The Bible chronicles when the brothers met Jesus in Luke chapter 5, which reads:

"Now it happened that he was standing one day by the Lake of Gennesaret, with the crowd pressing round him listening to the word of God, when he caught sight of two boats at the water's edge. The fishermen had got out of them and were washing their nets. He got into one of the boats -- it was Simon's -- and asked him to put out a little from the shore. Then he sat down and taught the crowds from the boat.

When he had finished speaking he said to Simon, 'Put out into deep water and pay out your nets for a catch.' Simon replied, 'Master, we worked hard all night long and caught nothing, but if you say so, I will pay out the nets.' And when they had done this they netted such a huge number of fish that their nets began to tear, so they signaled to their companions in the other boat to come and help them; when these came, they filled both boats to sinking point.

When Simon Peter saw this he fell at the knees of Jesus saying, 'Leave me, Lord; I am a sinful man.' For he and all his companions were completely awestruck at the catch they had made; so also were James and John, sons of Zebedee, who were Simon's partners. But Jesus said to Simon, 'Do not be afraid; from now on it is people you will be catching.' Then, bringing their boats back to land they left everything and followed him."

Just like that, Peter followed Jesus and his life was changed forever. Though he was one of the first disciples called to follow Jesus and eventually became the spokesman for the group, Peter is known for his "little faith."

In Matthew 14, Jesus and his disciples came ashore, where a large crowd waited. Jesus healed the sick and by the end of the day, his disciples told him to tell everyone to go to the villages for food but Jesus performed a miracle and made give loaves of bread and two fish feed the group of five-hundred people. Following the miracle, Jesus told the disciples to take their boat to the other side of a nearby river while he sent the crowds away.

After he bid farewell to the throngs of people, he prayed by himself in the hills. As he prayed, the boat the disciples were on was experiencing rough waves and "In the fourth watch of the night," Jesus approached their boat as he walked on the water. When his disciples spied Jesus walking on the water, they were afraid but Jesus called to them and said, "Courage! It's me! Don't be afraid." Peter answered "Lord ... if it is you, tell me to come to you across the water."

Jesus told him to come so Peter began to walk toward Jesus on the surface of the water. It wasn't until he noticed the wind that he began to fear and cried "Lord ... save me!" Jesus touched him and said, "You have so little faith ... why did you doubt?"

This is one of many stories involving Peter and Jesus. Another famous story is Peter's attempt to save Jesus from the soldiers who came to take Him to his doom. As described in John 18:10-12, "Simon Peter, who had a sword, drew it and struck the high priest's servant, cutting off his right ear. The servant's name was Malchus. Jesus said to Peter, 'Put your sword back in its scabbard; am I not to drink the cup that the Father has given me?' The cohort and its tribune and the Jewish guards seized Jesus and bound him."

Following the failed attempt to save Jesus, Peter was recorded denying Jesus, which The Savior foretold during the Last Supper in Mark 14:18-31:

"And while they were at table eating, Jesus said, 'In truth I tell you, one of you is about to betray me, one of you eating with me.' They were distressed and said to him, one after another, 'Not me, surely?' He said to them, 'It is one of the Twelve, one who is dipping into the same dish with me. Yes, the Son of man is going to his fate, as the scriptures say he will, but alas for that man by whom the Son of man is betrayed! Better for that man if he had never been born.'

"And as they were eating he took bread, and when he had said the blessing he broke it and gave it to them. 'Take it,' he said, 'this is my body.' Then he took a cup, and when he had given thanks he handed it to them, and all drank from it, and he said to them, 'This is my blood, the blood of the covenant, poured out for many. In truth I tell you, I shall never drink wine any more until the day I drink the new wine in the kingdom of God.'

"After the psalms had been sung they left for the Mount of Olives. And Jesus said to them, 'You will all fall away, for the scripture says: I shall strike the shepherd and the sheep will be scattered; however, after my resurrection I shall go before you into Galilee.'

"Peter said, 'Even if all fall away, I will not.' And Jesus said to him, 'In truth I tell you, this day, this very night, before the cock crows twice, you will have disowned me three times.' But he repeated still more earnestly, 'If I have to die with you, I will never disown you.' And they all said the same."

Regardless of his claims, Peter did deny Christ three times. His denials were recorded in Mark 14:66-72:

"While Peter was down below in the courtyard, one of the high priest's servant-girls came up. She saw Peter warming himself there, looked closely at him and said, 'You too were with Jesus, the man from Nazareth.' But he denied it. 'I do not know, I do not understand what you are talking about,' he said. And he went out into the forecourt, and a cock crowed.

"The servant-girl saw him and again started telling the bystanders, 'This man is one of them.' But again he denied it. A little later the bystanders themselves said to Peter, 'You are certainly one of them! Why, you are a Galilean.' But he started cursing and swearing, 'I do not know the man you speak of.'

"And at once the cock crowed for the second time, and Peter recalled what Jesus had said to him, 'Before the cock crows twice, you will have disowned me three times.' And he burst into tears."

Matthew 26:69-75 and John 18:17-27 also tell the story of Peter disowning Jesus three times. Following Christ's crucifixion and resurrection, it was Peter who first entered the empty tomb. It was described in Luke 24:12 that when Peter heard Mary of Magdala, Joanna, and Mary, the mother of James, claim Jesus' tomb was empty, he "went off to the tomb, running. He bent down and looked in and saw the linen cloths but nothing else; he then went back home, amazed at what had happened."

1 Corinthians 15:3-7 describes how Jesus resurrected and appeared before Peter first. "The tradition I handed on to you in the first place, a tradition which I had myself received was that Christ died for our sins, in accordance with the scriptures, and that he was buried; and that on the third day, he was raised to life, in accordance with the scriptures; and that he appeared to [Peter of] Cephas; and later to the Twelve; and next he appeared to more than five hundred of the brothers at the same time, most of whom are still with us, though some have fallen asleep; then he appeared to James, and then to all the apostles."

Following his resurrection, Christ came before his disciples several times. John:21:12-23 describes an instance when Peter is given three chances to admit his love for Jesus, and each time he says he does.

"Jesus said to them, 'Come and have breakfast.' None of the disciples was bold enough to ask, 'Who are you?' They knew quite well it was the Lord. Jesus then stepped forward, took the bread and gave it to them, and the same with the fish.

"This was the third time that Jesus revealed himself to the disciples after rising from the dead. When they had eaten, Jesus said to Simon Peter, 'Simon son of John, do you love me more than these others do?' He answered, 'Yes, Lord, you know I love you.' Jesus said to him, 'Feed my lambs.'

"A second time he said to him, 'Simon son of John, do you love me?' He replied, 'Yes, Lord, you know I love you.' Jesus said to him, 'Look after my sheep.' Then he said to him a third time, 'Simon son of John, do you love me?' Peter was hurt that he asked him a third time, 'Do you love me?' and said, 'Lord, you know everything; you know I love you.' Jesus said to him, 'Feed my sheep.

"In all truth I tell you, when you were young you put on your own belt and walked where you liked; but when you grow old you will stretch out your hands, and somebody else will put a belt round you and take you where you would rather not go.'

"In these words he indicated the kind of death by which Peter would give glory to God. After this he said, 'Follow me.' Peter turned and saw the disciple whom Jesus loved following them -- the one who had leant back close to his chest at the supper and had said to him, 'Lord, who is it that will betray you?'

"Seeing him, Peter said to Jesus, 'What about him, Lord?' Jesus answered, 'If I want him to stay behind till I come, what does it matter to you? You are to follow me.' The rumour then went out among the brothers that this disciple would not die. Yet Jesus had not said to Peter, 'He will not die,' but, 'If I want him to stay behind till I come.'"

Jesus offered Peter three chances to follow Him and with the three confirmations of love, Peter was able to balance his three previous denials.

In the time following Christ's Ascension, Peter stood as the unquestionable head of the Apostles, which the book of Acts clearly describes. He went on to appoint the replacement of Judas Iscariot, spoke first to the crowds that had assembled after the descent of the Holy Spirit at Pentecost, he was the first Apostle to perform miracles in the name of the Lord, and he rendered judgment upon the deceitful Ananias and Sapphira, both of whom were stealing from church members and God alike.

Peter was instrumental in bringing the Gospel to the Gentiles. He baptized the Roman pagan Cornelius, and at the Council of Jerusalem gave his support to preach to Gentiles, thereby permitting the new Church to become universal.

There are so many stories about Peter that it is nearly impossible to fully encompass his deeds, but one story of note was when he was imprisoned by King Herod Agrippa but was able to escape with the help of an angel.

King Herod had begun to persecute specific members of the church and had James, the brother of John beheaded. The Jewish community was grateful for the persecutions so Herod continued and went after Peter. As described in Acts 12:4-11:

"As it was during the days of Unleavened Bread that he had arrested him, he put him in prison, assigning four sections of four soldiers each to guard him, meaning to try him in public after the Passover. All the time Peter was under guard the church prayed to God for him unremittingly.

"On the night before Herod was to try him, Peter was sleeping between two soldiers, fastened with two chains, while guards kept watch at the main entrance to the prison. Then suddenly an angel of the Lord stood there, and the cell was filled with light. He tapped Peter on the side and woke him. 'Get up!' he said, 'Hurry!' -- and the chains fell from his hands.

"The angel then said, 'Put on your belt and sandals.' After he had done this, the angel next said, 'Wrap your cloak round you and follow me.' He followed him out, but had no idea that what the angel did was all happening in reality; he thought he was seeing a vision.

"They passed through the first guard post and then the second and reached the iron gate leading to the city. This opened of its own accord; they went through it and had walked the whole length of one street when suddenly the angel left him. It was only then that Peter came to himself. And he said, 'Now I know it is all true. The Lord really did send his angel and save me from Herod and from all that the Jewish people were expecting.'"

Following his escape, Peter resumed his apostolate in Jerusalem and his missionary efforts included travels to such cities of the pagan world as Antioch, Corinth, and eventually Rome. He made reference to the Eternal City in his first Epistle by noting that he writes from Babylon. Through a variety of works, it is certain that Peter died in Rome and that his martyrdom came during the reign of Emperor Nero, believed to be in 64 AD.

Testimony of his martyrdom is extensive, including Origen, Eusebius of Caesarea, St. Clement I of Rome, St. Ignatius, and St. Irenaeus. According to rich tradition, Peter was crucified on the Vatican Hill upside down because he declared himself unworthy to die in the same manner as the Lord. He was then buried in Rome near the Vatican on Vatican Hill.

In the early 4th century, Emporor Constantine I honored Peter with a large basilica over the site of his burial despite the slope of Vatican Hill, which first needed to be excavated. According to a letter, Pope Vitalian sent a cross with filings said to be from Peter's chains to the queen of Oswy, Anglo-Saxon King of Northumbria in 665 along with unspecified relics of Peter.

In 1950 human bones were discovered beneath the alter of St. Peter's Basilica and many claimed they belonged to Peter. In 1953 an excavation found St. Peter's tomb in Jerusalem bearing his previous name Simon, as well as the tombs of the other apostles, Mary, and Jesus.

In the 1960s, discarded debris from the excavation beneath St. Peter's Basilica were re-examined and were identified as the bones of a male human. This discovery caused Pope Paul VI in 1968 to announce they were likely to belong to the Apostle Peter. On November 24, 2013, Pope Francis revealed the relics of nine bone fragments for the first time in public during a Mass celebrated at St. Peter's Square.

While Peter's chief feast day is June 29, he is also honored on February 22 and November 18. In liturgical art, he is depicted as an elderly man holding a key and a book. His symbols include an inverted cross, a boat, and the cock.

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For other uses, see St. Peter (disambiguation).

Saint Peter (Syriac/Aramaic: ܫܸܡܥܘܿܢ ܟܹ݁ܐܦ݂ܵܐ, Shemayon Keppa, Hebrew: שמעון בר יונה‎‎ Shim'on bar Yona, Greek: Πέτρος Petros, Latin: Petrus; r. AD 30;^[1] d. between AD 64 and 68^[2]), also known as Simon Peter, Simeon, or Simōn, according to the New Testament, was one of the Twelve Apostles of Jesus Christ, leaders of the early Christian Church. He is also the "Apostle of the Apostles", an honor 3rd-century theologian Hippolytus of Rome gave him, and the Roman Catholic Church considers him to be the first pope, ordained by Jesus in the "Rock of My Church" dialogue in Matthew 16:18. The ancient Christian churches all venerate Peter as a major saint and associate him with founding the Church of Antioch and later the Church in Rome,^[2] but differ about the authority of his various successors in present-day Christianity.

The New Testament indicates that Peter was the son of John (or Jonah or Jona)^[3] and was from the village of Bethsaida in the province of Galilee or Gaulanitis. His brother Andrew was also an apostle. According to New Testament accounts, Peter was one of twelve apostles chosen by Jesus from his first disciples. Originally a fisherman, he played a leadership role and was with Jesus during events witnessed by only a few apostles, such as the Transfiguration. According to the gospels, Peter confessed Jesus as the Messiah,^[4] was part of Jesus's inner circle,^[5] thrice denied Jesus^[6] and wept bitterly once he realised his deed, and preached on the day of Pentecost.^[7]

According to Christian tradition, Peter was crucified in Rome under Emperor Nero Augustus Caesar. It is traditionally held that he was crucified upside down at his own request, since he saw himself unworthy to be crucified in the same way as Jesus. Tradition holds that he was crucified at the site of the Clementine Chapel. His remains are said to be those contained in the underground Confessio of St. Peter's Basilica, where Pope Paul VI announced in 1968 the excavated discovery of a first-century Roman cemetery. Every June 29 since 1736, a statue of Saint Peter in St. Peter's Basilica is adorned with papal tiara, ring of the fisherman, and papal vestments, as part of the celebration of the Feast of Saints Peter and Paul. According to Catholic doctrine, the direct papal successor to Saint Peter is the incumbent pope, currently Pope Francis.

Two general epistles in the New Testament are ascribed to Peter, but virtually all biblical scholars reject the Petrine authorship of both.^[8] The Gospel of Mark was traditionally thought to show the influence of Peter's preaching and eyewitness memories. Several other books bearing his name – the Acts of Peter, Gospel of Peter, Preaching of Peter, Apocalypse of Peter, and Judgment of Peter – are considered by Christian churches as apocryphal.^[9][10][11]

Contents

• • 1 Names and etymologies

  • 2 New Testament account

    • • 2.1 "Rock" dialogue

      • 2.2 Denial of Jesus by Peter

      • 2.3 Resurrection appearances

      • 2.4 Position among the apostles

      • 2.5 Role in the early church

  • 3 Connection to Rome

    • • 3.1 Road to Rome: Antioch and Corinth

      • 3.2 Rome

      • 3.3 Death

      • 3.4 Status

      • 3.5 Burial and relics

      • 3.6 Epistles

  • 4 Religious interpretations

    • • 4.1 Catholic Church

      • 4.2 Matthew 16:18

        • • 4.2.1 Feast days

      • 4.3 Protestants

        • • 4.3.1 Meaning of Matthew 16:18

          • 4.3.2 What did Peter begin?

      • 4.4 Eastern Orthodox

        • • 4.4.1 Feast days

      • 4.5 Syriac Orthodox Church

      • 4.6 New Apostolic Church

      • 4.7 Latter Day Saint movement

      • 4.8 Islamic literature

  • 5 Writings

    • • 5.1 New Testament

        • • 5.1.1 Epistles

          • 5.1.2 Mark

      • 5.2 Pseudepigrapha and apocrypha

      • 5.3 Non-canonical sayings of Peter

  • 6 Iconography

  • 7 Patronage

  • 8 Revisionist views

  • 9 In art

  • 10 See also

  • 11 Notes

  • 12 External links

Names and etymologies

Peter's original name was "Shimon" or "Simeon" ("Simon" in modern English). He was later given the name "Peter", New Testament Greek Πέτρος (Petros) derived from πέτρα (petra), which means rock. In the Latin translation of the Bible this became Petrus, a masculine form of the feminine petra (f), which is a loanword from Greek still meaning "rock." Another version of this name is Aramaic: ‎‎ (Šimʻōn Kêpâ Sëmʻān Kêpâ), after his name in Hellenised Aramaic.

The English and German "Peter", French "Pierre", the Italian "Pietro", the Spanish and Portuguese "Pedro", the Polish "Piotr" , Russian Пётр ("Pyotr") and Malayalam പത്രോസ് ("patros") are all derived from Petrus. ("Pierre" is also an ordinary French noun meaning "stone".)

The Syriac or Aramaic word for "rock" is kepa, which in Greek became Greek: Πέτρος, also meaning "rock".^[12][13] He is also known as Simon Peter, Cephas (Greek: Κηφᾶς) and Kepha (Hebrew: כיפא‎‎). Both Cephas and Kepha also mean rock.^[14]

Catholic theologian Rudolf Pesch argues that the Aramaic cepha means "stone, ball, clump, clew" and that "rock" is only a connotation; that in the Attic Greek petra denotes "grown rock, rocky range, cliff, grotto"; and that petros means "small stone, firestone, sling stone, moving boulder".^[15]

New Testament account

Peter's life story is told in the four canonical gospels, the Acts of the Apostles, New Testament letters, the non-canonical Gospel of the Hebrews and other Early Church accounts of his life and death. In the New Testament, he is among the first of the disciples called during Jesus' ministry. Peter became the first listed apostle ordained by Jesus in the early church.^[16]

Peter was a fisherman in Bethsaida.^{[Jn. 1:44]} He was named Simon, son of Jonah or John.^[17] The Synoptic Gospels all recount how Peter's mother-in-law was healed by Jesus at their home in Capernaum^{[Matt. 8:14-17] [Mk. 1:29-31] [Lk. 4:38]}; this, coupled with 1 Cor. 9:5, clearly depicts Peter as a married man.

In the Synoptic Gospels, Peter (then Simon) was a fisherman along with his brother Andrew and the sons of Zebedee, James and John. The Gospel of John also depicts Peter fishing, even after the resurrection of Jesus, in the story of the Catch of 153 fish. In Matthew and Mark, Jesus called Simon and his brother Andrew to be "fishers of men".^{[Matt. 4:18-19] [Mk. 1:16-17]}

A Franciscan church is built upon the traditional site of Apostle Peter's house.^[18] In Luke, Simon Peter owns the boat that Jesus uses to preach to the multitudes who were pressing on him at the shore of Lake Gennesaret.^{[Lk. 5:3]} Jesus then amazes Simon and his companions James and John (Andrew is not mentioned) by telling them to lower their nets, whereupon they catch a huge number of fish. Immediately after this, they follow him.^{[Lk. 5:4-11]} The Gospel of John gives a comparable account of "The First Disciples".^{[Jn. 1:35-42]} In John, we are told that it was two disciples of John the Baptist (Andrew and an unnamed disciple) who heard John the Baptist announce Jesus as the "Lamb of God" and then followed Jesus. Andrew then went to his brother Simon, saying, "We have found the Messiah", and then brought Simon to Jesus.

Three of the four gospels – Matthew, Mark and John – recount the story of Jesus walking on water. Matthew additionally describes Peter walking on water for a moment but beginning to sink when his faith wavers.^{[Matt. 14:28-31]}

At the beginning of the Last Supper, Jesus washed his disciples' feet. Peter initially refused to let Jesus wash his feet, but when Jesus responded: "If I wash thee not, thou hast no part with me", Peter replied: "Lord, not my feet only, but also my hands and my head".^{[Jn. 13:2-11]} The washing of feet is often repeated in the service of worship on Maundy Thursday by some Christian denominations.

The three Synoptic Gospels all mention that, when Jesus was arrested, one of his companions cut off the ear of a servant of the High Priest.^[19] The Gospel of John also includes this event and names Peter as the swordsman and Malchus as the victim.^{[Jn. 18:10]} Luke adds that Jesus touched the ear and miraculously healed it.^{[Lk. 22:49-51]} This healing of the servant's ear is the last of the 37 miracles attributed to Jesus in the Bible.

"Rock" dialogue

In a dialogue between Jesus and his disciples (Matthew 16:13-19), Jesus asks, "Who do people say that the Son of Man is?" The disciples give various answers. When he asks, "Who do you say that I am?" Simon Peter answers, "You are the Messiah, the Son of the living God." Jesus then declares:

Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter (Petros), and on this rock (petra) I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

A common view of Peter is provided by Jesuit Father Daniel J. Harrington, who suggests that Peter was an unlikely symbol of stability. While he was one of the first disciples called and was the spokesman for the group, Peter is also the exemplar of "little faith". In Matthew 14, Peter will soon have Jesus say to him, "O you of little faith, why did you doubt?", and he will eventually deny Jesus three times. Thus, in light of the Easter event, Peter became an exemplar of the forgiven sinner.^[20] Outside the Catholic Church, opinions vary as to the interpretation of this passage with respect to what authority and responsibility, if any, Jesus was giving to Peter.^[21]

In the Eastern Orthodox Church this passage is interpreted as not implying a special prominence to the person of Peter, but to Peter's position as representative of the Apostles. The word used for "rock" (petra) grammatically refers to "a small detachment of the massive ledge",^[22] not to a massive boulder. Thus, Orthodox Sacred Tradition understands Jesus' words as referring to the apostolic faith.

Petros had not previously been used as a name, but in the Greek-speaking world it became a popular Christian name, after the tradition of Peter's prominence in the early Christian church had been established.

Denial of Jesus by Peter

Main article: Denial of Peter

All four canonical gospels recount that, during the Last Supper, Jesus foretold that Peter would deny him three times before the following cockcrow ("before the cock crows twice" in Mark's account).

The three Synoptics and John describe the three denials as follows:

• 1. A denial when a female servant of the high priest spots Simon Peter, saying that he had been with Jesus. According to Mark (but not in all manuscripts), "the rooster crowed". Only Luke and John mention a fire by which Peter was warming himself among other people: according to Luke, Peter was "sitting"; according to John, he was "standing".

  2. A denial when Simon Peter had gone out to the gateway, away from the firelight, but the same servant girl (Mark) or another servant girl (Matthew) or a man (Luke and also John, for whom, though, this is the third denial) told the bystanders he was a follower of Jesus. According to John, "the rooster crowed".

  3. A denial came when Peter's Galilean accent was taken as proof that he was indeed a disciple of Jesus. According to Matthew, Mark and Luke, "the rooster crowed". John, though, does not mention the Galilean accent.

Matthew adds that it was his accent that gave him away as coming from Galilee. Luke deviates slightly from this by stating that, rather than a crowd accusing Simon Peter, it was a third individual.

The Gospel of John places the second denial while Peter was still warming himself at the fire, and gives as the occasion of the third denial a claim by someone to have seen him in the garden of Gethsemane when Jesus was arrested.

In the Gospel of Luke is a record of Christ telling Peter: "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren."

In a reminiscent^[23] scene in John's epilogue, Peter affirms three times that he loves Jesus.

Resurrection appearances

In John's gospel, Peter is the first person to enter the empty tomb, although the women and the beloved disciple see it before him.^{[Jn. 20:1-9]} In Luke's account, the women's report of the empty tomb is dismissed by the apostles, and Peter is the only one who goes to check for himself, running to the tomb. After seeing the graveclothes he goes home, apparently without informing the other disciples.^{[Lk. 24:1-12]}

Paul's First Epistle to the Corinthians^[24] contains a list of resurrection appearances of Jesus, the first of which is an appearance to Peter.^[25] Here, Paul apparently follows an early tradition that Peter was the first to see the risen Christ,^[16] which, however, did not seem to have survived to the time when the gospels were written.^[26]

In the final chapter of the Gospel of John, Peter, in one of the resurrection appearances of Jesus, three times affirmed his love for Jesus, balancing his threefold denial, and Jesus reconfirmed Peter's position. The Church of the Primacy of St. Peter on the Sea of Galilee is seen as the traditional site where Jesus Christ appeared to his disciples after his resurrection and, according to Catholic tradition, established Peter's supreme jurisdiction over the Christian church.

Position among the apostles

Peter is always listed first among the Twelve Apostles in the gospels^[27] and in the Book of Acts (Acts 1:13). He is also frequently mentioned in the gospels as forming with James the Elder and John a special group within the Twelve Apostles, present at incidents at which the others were not present, such as at the Transfiguration of Jesus,^[28] at the raising of Jairus' daughter^[29] and at the agony in the Garden of Gethsemane.^[30] Peter often confesses his faith in Jesus as the Messiah.

Peter is often depicted in the gospels as spokesman of all the Apostles.^[31] Catholics refer to him as chief of the Apostles,^[32] as do the Eastern Orthodox^[33] and the Oriental Orthodox.^[34][35] In Coptic Orthodox Church liturgy, he is once referred to as "prominent" or "head" among the Apostles, a title shared with Paul in the text (The Fraction of Fast and Feast of the Apostles Peter and Paul in the Coptic Orthodox Church of Alexandria). Some, including the Orthodox Churches, believe this is not the same as saying that the other Apostles were under Peter's orders. In contrast, Jewish Christians are said to have argued that James the Just was the leader of the group.^[36] Some argue James the Just was bishop of Jerusalem whilst Peter was bishop of Rome and that this position at times gave James privilege in some (but not all) situations. The early Church historian Eusebius (c. AD 325) records Clement of Alexandria (c. AD 190) as saying,

"For they say that Peter and James (the Greater) and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem."^[37]

Peter was considered along with James the Just and John the Apostle as pillars of the Church(Galatians 2:9). Paul affirms that Peter had the special charge of being apostle to the Jews, just as he, Paul, was apostle to the Gentiles.

Role in the early church

The author of the Acts of the Apostles portrays Peter as an extremely important figure within the early Christian community, with Peter delivering a significant open-air sermon during Pentecost. According to the same book, Peter took the lead in selecting a replacement for Judas Iscariot.^{[Acts 1:15]}

He was twice arraigned, with John, before the Sanhedrin and directly defied them.^{[Acts 4:7-22] [5:18-42]} He undertook a missionary journey to Lydda, Joppa and Caesarea,^[9:32-10:2] becoming instrumental in the decision to evangelise the Gentiles.^[10]

About halfway through, the Acts of the Apostles turns its attention away from Peter and to the activities of Paul, and the Bible is mostly silent on what occurred to Peter afterwards.

John Vidmar, a Roman Catholic scholar, writes: "Both Catholic and Protestant scholars agree that Peter had an authority that superseded that of the other apostles. Peter is their spokesman at several events, he conducts the election of Matthias, his opinion in the debate over converting Gentiles was crucial, etc.^[38]

According to Acts of the Apostles Peter and John were sent from Jerusalem to Samaria, Palestine (Acts 8:14). Peter/Cephas is mentioned briefly in Paul's Epistle to the Galatians, which mentions a trip by Paul to Jerusalem where he meets Peter (Galatians 1:18).

Acts 12 tells how Peter, who was in Jerusalem, was put into prison by King Herod (A.D. 42-44), but was rescued by an angel. After his liberation Peter left Jerusalem to go to "another place" (Acts 12:1-18). Concerning St. Peter's subsequent activity we receive no further connected information from the extant sources, although we possess short notices of certain individual episodes of his later life.^[2]

At the Council of Jerusalem (c. 50), the early Church, Paul and the leaders of the Jerusalem church met and decided to embrace Gentile converts. Acts portrays Peter and other leaders as successfully opposing the Christian Pharisees who insisted on circumcision.^[39]

The church in Rome was already flourishing when Paul wrote his Epistle to the Romans about AD 57,^[40] he greets some fifty people in Rome by name,^[41] but not Peter whom he knew. There is also no mention of Peter in Rome later during Paul's two-year stay there in Acts 28, about AD 60-62. Church historians consistently consider Peter and Paul to have been martyred under the reign of Nero,^[42][43][44] around AD 65.^[45][46][47]

Connection to Rome

In a strong tradition of the Early Church, Peter is said to have founded the church in Rome with Paul, served as its bishop, authored two epistles, and then met martyrdom there along with Paul. However, the traditional Catholic interpretation that his role was analogous to that of later popes is questioned or rejected by many historians and by most other Christian denominations.^[16]

Road to Rome: Antioch and Corinth

According to the epistle to the Galatians 2:11, Peter went to Antioch where Paul rebuked him for treating Gentile converts as inferior to Jewish Christians (see the Incident at Antioch). Galatians is accepted as authentic by almost all scholars. These may be the earliest mentions of Peter to be written. Later accounts expand on the brief biblical mention of his visit to Antioch. The Liber Pontificalis (9th century) mentions Peter as having served as bishop of Antioch for seven years and having potentially left his family in the Greek city before his journey to Rome.^[48] Claims of direct blood lineage from Simon Peter among the old population of Antioch existed in the 1st century and continue to exist today, notably by certain Semaan families of modern-day Syria and Lebanon. Historians have furnished other evidence of Peter's sojourn in Antioch.^[49] Subsequent tradition held that Peter had been the first Patriarch of Antioch. According to the writings of Origen^[50] and Eusebius in his Church History (III, 36) Peter would have been the founder of the Church of Antioch^[51] and "after having first founded the church at Antioch, went away to Rome preaching the Gospel, and he also, after [presiding over] the church in Antioch, presided over that of Rome until his death".^[52]

After presiding over the church in Antioch by a while, Peter would have been succeeded by Evodius,^[53] and after by Ignatius, who was a student of John the Apostle.^[54]

Eusebius of Caesarea in his "Historia Ecclesiastica (I,12:2)", while naming some of the Seventy Disciples of Jesus, says:

This is the account of Clement, in the fifth book of Hypotyposes (A.D. 190); in which he also says that Cephas was one of the seventy disciples, a man who bore the same name as the apostle Peter, and the one concerning whom Paul says, [When Cephas came to Antioch I withstood him to his face.]

— Galatians 2:11^[55][56]

The Clementine literature, a group of related works written in the fourth century but believed to contain materials from earlier centuries, relate information about Peter that may come from earlier traditions. One is that Peter had a group of 12 to 16 followers, whom the Clementine writings name.^[57] Another is that it provides an itinerary of Peter's route from Caesarea Maritima to Antioch, where he debated his adversary Simon Magus; during this journey he ordained Zacchaeus as the first bishop of Caesarea and Maro as the first bishop of Tripolis. Fred Lapham suggests the route recorded in the Clementine writings may have been taken from an earlier document mentioned by Epiphanius of Salamis in his Panarion called "The Itinerary of Peter".^[58]

Eusebius of Caesarea relates that when Peter confronts Simon Magus at Judea (mentioned in Acts 8), Simon flees to Rome where the Romans got to regard him as a god. According to Eusebius, his luck did not last long since God sent Peter to Rome and Simon was quenched and immediately destroyed.^[59]

An apocryphal work, the Actus Vercellenses (7th century), a Latin text preserved in only one manuscript copy published widely in translation under the title Acts of Peter, sets Peter's confrontation with Simon Magus in Rome.^[60][61]

Peter might have visited Corinth and maybe would have existed a party of "Cephas".^[16] First Corinthians suggests that perhaps Peter visited the city of Corinth, located at Greece, during their missions.^{[1Cor. 1:12]}

Dionysius, bishop of Corinth, in his Epistle to the Roman Church under Pope Soter (A.D. 165-174) declares that Peter and Paul founded the Church of Rome and the Church of Corinth, and they have lived in Corinth for some time and finally in Italy where they found death:

You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in like manner in Italy, and suffered martyrdom at the same time.^[62]

Rome

Irenaeus of Lyons wrote in the 2nd century that Peter and Paul had been the founders of the Church in Rome and had appointed Linus as succeeding bishop.^[63]

Clement of Alexandria states that "Peter had preached the Word publicly at Rome. (A.D. 190)"^[64]

Lactantius, in his book called Of the Manner in Which the Persecutors Died, written around 318, noted that “And while Nero reigned, the Apostle Peter came to Rome, and, through the power of God committed unto him, wrought certain miracles, and, by turning many to the true religion, built up a faithful and stedfast temple unto the Lord.”^[65]

The Catholic Church speaks of the pope, the bishop of Rome, as the successor of Saint Peter. This is often interpreted to imply that Peter was the first Bishop of Rome. However, it is also said that the institution of the papacy is not dependent on the idea that Peter was Bishop of Rome or even on his ever having been in Rome.^[66] While accepting that Peter came to Rome and was martyred there, scholars find no historical evidence that he held episcopal office there.^{[67][68][69][70][71]}

While the church in Rome was already flourishing when Paul wrote his Epistle to the Romans about AD 57,^[40] he greets some fifty people in Rome by name,^[41] but not Peter whom he knew. There is also no mention of Peter in Rome later during Paul's two-year stay there in Acts 28, about AD 60-62. Church historians consistently consider Peter and Paul to have been martyred under the reign of Nero,^[42][43][44] around AD 65 such as after the Great Fire of Rome.^[45][46][47] Presently, most Catholic and Protestant scholars,^[72] and many scholars in general,^[73] hold the view that Peter was martyred in Rome under Nero.

In two extensive studies published respectively in 2009 and 2013, Otto Zwierlein (de) stated that "there is not a single piece of reliable literary evidence (and no archaeological evidence either) that Peter ever was in Rome."^[74][75][76] Zwierlein's theses caused a debate especially among German scholars. Zwierlein has made a summary of his view available online in English.^[77]

Clement of Rome' First Letter, a document that has been dated from the 90s to the 120s, is one of the earliest sources adduced in support of Peter's stay in Rome, but Zwierlein questions the text's authenticity and whether it has any knowledge about Peter's life beyond what is contained in the New Testament Acts of the Apostles.^[74] A letter attributed to Ignatius of Antioch to the Romans might imply that Peter and Paul had special authority over the Roman church,^[16] telling the Roman Christians: "I do not command you, as Peter and Paul did" (ch. 4), although Zwierlein says he could be simply referring to the Epistles of the Apostles, or their mission work in the city, not a special authority given or bestowed. Zwierlein has questioned the authenticity of this document and its traditional dating to c. 105–10, who says it may date from the final decades of the 2nd century instead of from the beginning.^[74]

Death

In the epilogue ^[39] of the Gospel of John, Jesus hints at the death by which Peter would glorify God,^{[Jn. 21:18-19]} saying "when you are old you will stretch out your hands, and another will dress you and carry you where you do not want to go." This is interpreted by some as a reference to Peter's crucifixion.^[23] Theologians Donald Fay Robinson and Warren M. Smaltz have suggested that the incident in Acts 12:1-17, where Peter is "released by an angel" and goes to "another place", really represents an idealized account of his death, which may have occurred in a Jerusalem prison in as early as 44 AD.^[78] However, early church tradition (as indicated below) says that Peter probably died by crucifixion (with arms outstretched) at the time of the Great Fire of Rome in the year 64. Margherita Guarducci, who led the research leading to the rediscovery of Peter's reputed tomb in its last stages (1963–1968), concludes Peter died on 13 October AD 64 during the festivities on the occasion of the "dies imperii" of Emperor Nero.^[79] This took place three months after the disastrous fire that destroyed Rome for which the emperor (Nero) wished to blame the Christians. This "dies imperii" (regnal day anniversary) was an important one, exactly ten years after Nero ascended to the throne, and it was 'as usual' accompanied by much bloodshed. Traditionally, Roman authorities sentenced him to death by crucifixion. According to the apocryphal Acts of Peter, he was crucified head down.^[80] Tradition also locates his burial place where the Basilica of Saint Peter was later built, directly beneath the Basilica's high altar.

According to the 1911 Catholic Encyclopedia, Peter labored in Rome during the last portion of his life, and there his life was ended by martyrdom.^[81]

Clement of Rome, in his Letter to the Corinthians (Chapter 5), written c. 80–98, speaks of Peter's martyrdom in the following terms: "Let us take the noble examples of our own generation. Through jealousy and envy the greatest and most just pillars of the Church were persecuted, and came even unto death. … Peter, through unjust envy, endured not one or two but many labours, and at last, having delivered his testimony, departed unto the place of glory due to him."^[82]

The death of Peter is attested to by Tertullian at the end of the 2nd century, in his Prescription Against Heretics, noting that Peter endured a passion like his Lord's:^[83] In his work 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".^[84]

Origen in his Commentary on the Book of Genesis III, quoted by Eusebius in his Ecclesiastical History (III, 1), said: "Peter was crucified at Rome with his head downwards, as he himself had desired to suffer."^[32] The Cross of St. Peter inverts the Latin cross based on this refusal, and claim of unworthiness, to die the same way as his Saviour.^[85]

Peter of Alexandria, who was bishop of Alexandria and died around A.D. 311, wrote an epistle on Penance, in which he says: "Peter, the first of the apostles, having been often apprehended, and thrown into prison, and treated with ignominy, was last of all crucified at Rome".^[86]

The apocryphal Acts of Peter is also thought to be the source for the tradition about the famous phrase "Quo vadis, Domine?" (in Greek: Κύριε, ποῦ ὑπάγεις "Kyrie, pou hypageis?"), which means "Where are you going, Lord?". According to the story, Peter, fleeing Rome to avoid execution, asked the question of a vision of Jesus, to which Jesus allegedly responded that he was "going to Rome to be crucified again." On hearing this, Peter decided to return to the city to accept martyrdom. This story is commemorated in an Annibale Carracci painting. The Church of Quo Vadis, near the Catacombs of Saint Callistus, contains a stone in which Jesus' footprints from this event are supposedly preserved, though this was apparently an ex-voto from a pilgrim, and indeed a copy of the original, housed in the Basilica of St Sebastian.

The ancient historian Josephus describes how Roman soldiers would amuse themselves by crucifying criminals in different positions,^[87] and it is likely that this would have been known to the author of the Acts of Peter. The position attributed to Peter's crucifixion is thus plausible, either as having happened historically or as being an invention by the author of the Acts of Peter. Death, after crucifixion head down, is unlikely to be caused by suffocation, the usual "cause of death in ordinary crucifixion".^[88]

Status

St. Clement of Rome identifies Peter and Paul as the outstanding heroes of the faith.^[16] Papias reported that the Gospel of Mark was based on Peter's memoirs, a tradition still accepted by some scholars today.^[16]

Burial and relics

Catholic tradition holds that Peter's inverted crucifixion occurred at the spot now occupied by the Clementine Chapel in the grottoes of Saint Peter's Basilica, with the burial in Saint Peter's tomb nearby.^[89]

Caius in his Disputation Against Proclus (A.D. 198), preserved in part by Eusebius, relates this of the places in which the remains of the apostles Peter and Paul were deposited: "I can point out the trophies of the apostles. For if you are willing to go to the Vatican or to the Ostian Way, you will find the trophies of those who founded this Church".^[90]

According to Jerome, in his work De Viris Illustribus (A.D. 392), "Peter was buried at Rome in the Vatican near the triumphal way where he is venerated by the whole world."^[91]

In the early 4th century, the Emperor Constantine I decided to honour Peter with a large basilica.^[92][93] Because the precise location of Peter's burial was so firmly fixed in the belief of the Christians of Rome, the church to house the basilica had to be erected on a site that was not convenient to construction. The slope of the Vatican Hill had to be excavated, even though the church could much more easily have been built on level ground only slightly to the south. There were also moral and legal issues, such as demolishing a cemetery to make room for the building. The focal point of the Basilica, both in its original form and in its later complete reconstruction, is the altar located over what is said to be the point of Peter's burial.

According to a letter quoted by Bede, Pope Vitalian sent a cross containing filings said to be from Peter's chains to the queen of Oswy, Anglo-Saxon King of Northumbria in 665, as well as unspecified relics of the saint to the king.^[94]

In 1950, human bones were found buried underneath the altar of St. Peter's Basilica. The bones have been claimed by many to have been those of Peter.^[95] An attempt to contradict these claims was made in 1953 by the excavation of what some believe to be St Peter's tomb in Jerusalem.^[96] However along with this supposed tomb in Jerusalem bearing his previous name Simon (but not Peter), tombs bearing the names of Jesus, Mary, James, John, and the rest of the apostles were also found at the same excavation—though all these names were very common among Jews at the time.

In the 1960s, some previously discarded debris from the excavations beneath St Peter's Basilica were re-examined, and the bones of a male person were identified. A forensic examination found them to be a male of about 61 years of age from the 1st century. This caused Pope Paul VI in 1968 to announce them most likely to be the relics of Apostle Peter.^[97] On November 24, 2013, Pope Francis revealed these relics of nine bone fragments for the first time in public during a Mass celebrated in St. Peter's Square.^[98]

Epistles

Church tradition ascribes the epistles First and Second Peter to the Apostle Peter, as does the text of Second Peter itself. First Peter implies the author is in "Babylon", which has been held to be a coded reference to Rome^[39] (1 Peter 5:13).

Many Biblical scholars^[99][100] believe that "Babylon" is a metaphor for the pagan Roman Empire at the time it persecuted Christians, before the Edict of Milan in 313: perhaps specifically referencing some aspect of Rome's rule (brutality, greed, paganism).

In 4 Ezra,^[101][102] 2 Baruch^[103] and the Sibylline oracles,^[104] "Babylon" is a cryptic name for Rome.^[105] Reinhard Feldmeier speculates that "Babylon" is used to refer to Rome in 1 Peter 5:13.^[106] In Revelation 17:9 it is said that she sits on "seven mountains",^[107] typically understood as the seven hills of Rome.^{[108][109][110][111][112]} A Roman coin minted under the Emperor Vespasian (ca. 70 AD) depicts Rome as a woman sitting on seven hills.^[113]

Furthermore, Eusebius of Caesarea states that:

Clement of Alexandria in the sixth [book] of the Hypotyposeis cites the story, and the bishop of Hierapolis named Papias joins him in testifying that Peter mentions Mark in the first epistle, which they say he composed in Rome herself, and that he indicates this, calling the city more figuratively Babylon by these: "She who is in Babylon, chosen together with you, sends you greetings and so does my son Mark." (1 Pet 5:13)^[114]

According to the International Standard Bible Encyclopedia, "The characteristics ascribed to this Babylon apply to Rome rather than to any other city of that age: (a) as ruling over the kings of the earth (Revelation 17:18); (b) as sitting on seven mountains (Revelation 17:9); (c) as the center of the world's merchandise (Revelation 18:3, 11–13); (d) as the corrupter of the nations (Revelation 17:2; 18:3; 19:2); (e) as the persecutor of the saints (Revelation 17:6)."^[115]

Another theory is that Babylon term refers to the Babylon in Egypt that was an important fortress city in Egypt, just north of today's Cairo and this, combined with the "greetings from Mark" (1 Peter 5:13), who may be Mark the Evangelist, regarded as the founder of the Church of Alexandria (Egypt), has led some scholars to regard the First Peter epistle as having been written in Egypt.

If the reference is to Rome, it is the only biblical reference to Peter being there. Most scholars regard both First and Second Peter as not having been authored by him, partly because other parts of the Acts of the Apostles seem to describe Peter as an illiterate fisherman.^[8][116]

Religious interpretations

Catholic Church

Main articles: Primacy of Simon Peter and Primacy of the Roman Pontiff

According to Catholic belief, Simon Peter was distinguished by Jesus to hold the first place of honor and authority. Also in Catholic belief, Peter was first bishop of Rome. Furthermore, they consider every bishop of Rome to be Peter's successor and the rightful superior of all other bishops.^[117] Although Peter never bore the title of "Pope", or "Vicar of Christ", in this sense the Catholic Church considers Peter the first Pope.^[118]

The Catholic Church's recognition of Peter as head of its church on Earth (with Christ being its heavenly head) is based on its interpretation of two passages from the canonical gospels of the New Testament; as well as sacred tradition. The first passage is John 21:15-17 which is: "Feed my lambs... feed my lambs... feed my sheep" (within the Greek it is Ποίμαινε i.e., to feed and rule [as a Shepherd]., v. 16 while Βόσκε i.e., to feed., for v.15 & v. 17)^[119]—which is seen by Catholics as Christ promising the spiritual supremacy to Peter. The Catholic Encyclopedia sees in this passage Jesus "charging [Peter] with the superintendency of all his sheep, without exception; and consequently of his whole flock, that is, of his own church".^[117]

Matthew 16:18

The second passage is Matthew 16:18:

I tell you that you are Peter, and on this rock I will build my church, and the gates of Hell will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven".

— Matthew 16:18-19 (NIV)

Jesus could have said the following phrase in Aramaic, which could have spoken:^[120]

ܐܳܦ݂ ܐܶܢܳܐ ܐܳܡܰܪ ܐ݈ܢܳܐ ܠܳܟ݂ ܕ݁ܰܐܢ݈ܬ݁ ܗ݈ܽܘ ܟ݁ܺܐܦ݂ܳܐ ܘܥܰܠ ܗܳܕ݂ܶܐ ܟ݁ܺܐܦ݂ܳܐ ܐܶܒ݂ܢܶܝܗ ܠܥܺܕ݈݁ܬ݁ܝ ܘܬ݂ܰܪܥܶܐ ܕ݁ܰܫܝܽܘܠ ܠܳܐ ܢܶܚܣܢܽܘܢܳܗ܂

— (Peshitta) ܡܬܝ ܝܘ. ܝܚ - ܟ

also I say I to you that you are Keepa (Cephas) and on this Keepa (Cephas) I will build my Church and the gates of Sheol not will subdue it.^[121]

You are a rock, and upon this rock will I build my Church and the gates of Sheol not will subdue it.

Paul of Tarsus called Peter as "Cephas",^[122] in the same way that Jesus did.^[123] This Hellenized Hebrew word of Aramaic ܟ݁ܺܐܦ݂ܳܐ (Cephas), was not a proper name, but Paul assigns him as such.

Petros (Πέτρος) and petra (πέτρᾳ) are the Greek equivalent to the Syriac Cephas (ܟ݁ܺܐܦ݂ܳܐ) which means "rock",^[124] and there is no difference at all between Petros and petra.^[14][125]

To better understand what Christ meant, St. Basil elaborates:^[126]

Though Peter be a rock, yet he is not a rock as Christ is. For Christ is the true unmoveable rock of himself, Peter is unmoveable by Christ the rock. For Jesus doth communicate and impart his dignities, not voiding himself of them, but holding them to himself, bestoweth them also upon others. He is the light, and yet 2. You are the light: he is the Priest, and yet he 3. maketh Priests: he is the rock, and he made a rock.

— Basil li. De poenit. cƒ. Matt. v. 14 ; Luke 22:19

In reference to Peter's occupation before becoming an Apostle, the popes wear the Fisherman's Ring, which bears an image of the saint casting his nets from a fishing boat. The keys used as a symbol of the pope's authority refer to the "keys of the kingdom of Heaven" promised to Peter.^{[Matt. 16:18-19]} The terminology of this "commission" of Peter is unmistakably parallel to the commissioning of Eliakim ben Hilkiah in Isaiah 22:15-23. Peter is often depicted in both Western and Eastern Christian art holding a key or a set of keys.

Though the authenticity of this account has been challenged, the general consensus is that these are Jesus' words.^[1]

Feast days

The Roman Martyrology assigns 29 June as the feast day of both Peter and Paul, without thereby declaring that to be the day of their deaths. Augustine of Hippo says in his Sermon 295: "One day is assigned for the celebration of the martyrdom of the two apostles. But those two were one. Although their martyrdom occurred on different days, they were one."

This is also the feast of both Apostles in the calendar of the Eastern Orthodox Church.

In the Roman Rite, the feast of the Chair of Saint Peter is celebrated on 22 February, and the anniversary of the dedication of the two papal basilicas of Saint Peter's and Saint Paul's outside the Walls is held on 18 November.

Before Pope John XXIII's revision in 1960, the Roman Calendar also included on 18 January another feast of the Chair of Saint Peter (denominated the Chair of Saint Peter in Rome, while the February feast was then called that of the Chair of Saint Peter at Antioch), and on 1 August the feast of Saint Peter in Chains.

Protestants

Protestants typically disagree with Roman Catholics on the meaning of Jesus telling Peter "You are Peter, and on this rock I will build my Church..." in Matthew 16:18.

Meaning of Matthew 16:18

In the original Greek the word translated as "Peter" is Πέτρος (Petros) and that translated as "rock" is πέτρα (petra), two words that, while not identical, give an impression of one of many times when Jesus used a play on words. Furthermore, since Jesus presumably spoke to Peter in their native Aramaic language,^[120] he would have used kepha in both instances.^[127] The Peshitta Text and the Old Syriac texts use the word "kepha" for both "Peter" and "rock" in Matthew 16:18.^[128] John 1:42 says Jesus called Simon "Cephas", as does Paul in some letters. He was instructed by Christ to strengthen his brethren, i.e., the apostles.^{[Lk 22:31-32]} Peter also had a leadership role in the early Christian church at Jerusalem according to The Acts of the Apostles chapters 1–2, 10–11, and 15.

Early Catholic Latin and Greek writers (such as St. John Chrysostom) considered the "foundation rock" as applying to both Peter personally and his confession of faith (or the faith of his confession) symbolically, as well as seeing Christ's promise to apply more generally to his twelve apostles and the Church at large.^[129] This "double meaning" interpretation is present in the current Catechism of the Catholic Church.^[130]

Protestant counter-claims to the Catholic interpretation are largely based on the difference between the Greek words translated "Rock" in the Matthean passage. In classical Attic Greek petros (masculine) generally meant "pebble," while petra (feminine) meant "boulder" or "cliff." Accordingly, taking Peter's name to mean "pebble," they argue that the "rock" in question cannot have been Peter, but something else, either Jesus himself, or the faith in Jesus that Peter had just professed. However, the New Testament was written in Koiné Greek, not Attic Greek, and some authorities say no significant difference existed between the meanings of petros and petra.

However, even though the feminine noun petra is translated as rock in the phrase "on this rock I will build my church," the word petra (πέτρα in Greek) is also used at 1 Cor. 10:4 in describing Jesus Christ, which reads: "They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ."

Although Matthew 16 is used as a primary proof-text for the Catholic doctrine of Papal supremacy, Protestant scholars say that prior to the Reformation of the 16th century, Matthew 16 was very rarely used to support papal claims. Their position is that most of the early and medieval Church interpreted the 'rock' as being a reference either to Christ or to Peter's faith, not Peter himself. They understand Jesus' remark to have been his affirmation of Peter's testimony that Jesus was the Son of God.^[131]

Despite this claim, many Fathers saw a connection between Matthew 16:18 and the primacy of Peter and his office, such as Tertullian, writing: the Lord said to Peter, 'On this rock I will build my Church, I have given you the keys of the kingdom of heaven [and] whatever you shall have bound or loosed on earth will be bound or loosed in heaven' [Matt. 16:18–19]. . . . Upon you, he says, I will build my Church; and I will give to you the keys, not to the Church.^[132]

What did Peter begin?

Other theologically conservative Christians, including Confessional Lutherans, also rebut comments made by Karl Keating and D.A. Carson who claim that there is no distinction between the words petros and petra in Koine Greek. The Lutheran theologians state that the dictionaries of Koine/NT Greek, including the authoritative^[133] Bauer-Danker-Arndt-Gingrich Lexicon, indeed list both words and the passages that give different meanings for each. The Lutheran theologians further note that:

We honor Peter and in fact some of our churches are named after him, but he was not the first pope, nor was he Roman Catholic. If you read his first letter, you will see that he did not teach a Roman hierarchy, but that all Christians are royal priests. The same keys given to Peter in Matthew 16 are given to the whole church of believers in Matthew 18.^[134]

Oscar Cullmann, a Lutheran theologian and distinguished Church historian, disagrees with Luther and the Protestant reformers who held that by "rock" Christ did not mean Peter, but meant either himself or the faith of His followers. He believes the meaning of the original Aramaic is very clear: that "Kepha" was the Aramaic word for "rock", and that it was also the name by which Christ called Peter.^[135]

Yet, Cullmann sharply rejects the Catholic claim that Peter began the papal succession. He writes: "In the life of Peter there is no starting point for a chain of succession to the leadership of the church at large." While he believes the Matthew text is entirely valid and is in no way spurious, he says it cannot be used as "warrant of the papal succession."^[135]

Cullmann concludes that while Peter was the original head of the apostles, Peter was not the founder of any visible church succession.^[135]

There are other Protestant scholars who also partially defend the historical Catholic position about "Rock."^[136] Taking a somewhat different approach from Cullman, they point out that the Gospel of Matthew was not written in the classical Attic form of Greek, but in the Hellenistic Koine dialect in which there is no distinction in meaning between petros and petra. Moreover, even in Attic Greek, in which the regular meaning of petros was a smallish "stone," there are instances of its use to refer to larger rocks, as in Sophocles, Oedipus at Colonus v. 1595, where petros refers to a boulder used as a landmark, obviously something more than a pebble. In any case, a petros/petra distinction is irrelevant considering the Aramaic language in which the phrase might well have been spoken. In Greek, of any period, the feminine noun petra could not be used as the given name of a male, which may explain the use of Petros as the Greek word with which to translate Aramaic Kepha.^[127]

Yet, still other Protestant scholars believe that Jesus in fact did mean to single out Peter as the very rock which he will build upon, but that the passage does nothing to indicate a continued succession of Peter's implied position. They assert that Matthew uses the demonstrative pronoun taute, which allegedly means "this very" or this same, when he refers to the rock on which Jesus' church will be built. He also uses the Greek word for "and", kai. It is alleged that when a demonstrative pronoun is used with kai, the pronoun refers back to the preceding noun. The second rock Jesus refers to must then be the same rock as the first one; and if Peter is the first rock he must also be the second.^[137]

Unlike Oscar Cullmann, Confessional Lutherans and many other Protestant apologists agree that it's meaningless to elaborate the meaning of Rock by looking at the Aramaic language, this is true that the Jews spoke mostly Aramaic at home, however in public they usually spoke Greek. The few Aramaic words spoken by Jesus in public were unusual and that is why they are noted as such. And most importantly the New Testament was revealed in Koine Greek, not Aramaic.^{[138][139][140]}

Lutheran historians even report that the Catholic church itself didn't, at least unanimously, regard Peter as the Rock until the 1870s:

Rome’s rule for explaining the Scriptures and determining doctrine is the Creed of Pius IV. This Creed binds Rome to explain the Scriptures only according to the unanimous consent of the Fathers. In the year 1870 when the Fathers gathered and the pope declared his infallibility, the cardinals were not in agreement on Matthew 16, 18. They had five different interpretations. Seventeen insisted, Peter is the rock. Sixteen held that Christ is the rock. Eight were emphatic that the whole apostolic college is the rock. Forty-four said, Peter’s faith is the rock, The remainder looked upon the whole body of believers as the rock. — And yet Rome taught and still teaches that Peter is the rock.^[141]

Eastern Orthodox

The Eastern Orthodox Church regards Apostle Peter, together with Apostle Paul, as "Preeminent Apostles". Another title used for Peter is Coryphaeus, which could be translated as "Choir-director", or lead singer.^[142] The church recognizes Apostle Peter's leadership role in the early church, especially in the very early days at Jerusalem, but does not consider him to have had any "princely" role over his fellow Apostles.

The New Testament is not seen by the Orthodox as supporting any extraordinary authority for Peter with regard to faith or morals. The Orthodox also hold that Peter did not act as leader at the Council of Jerusalem, but as merely one of a number who spoke. The final decision regarding the non-necessity of circumcision (and certain prohibitions) was spelled out by James, the Brother of the Lord (though Catholics hold James merely reiterated and fleshed out what Peter had said, regarding the latter's earlier divine revelation regarding the inclusion of Gentiles).

Eastern and Oriental Orthodox do not recognize the Bishop of Rome as the successor of St. Peter but the Ecumenical Patriarch of Constantinople sends a delegation each year to Rome to participate in the celebration of the feast of Sts. Peter and Paul. In the Ravenna Document of 13 October 2007, the representatives of the Eastern Orthodox Church agreed that "Rome, as the Church that 'presides in love' according to the phrase of St. Ignatius of Antioch (To the Romans, Prologue), occupied the first place in the taxis, and that the bishop of Rome was therefore the protos among the patriarchs, if the Papacy unites with the Orthodox Church. They disagree, however, on the interpretation of the historical evidence from this era regarding the prerogatives of the bishop of Rome as protos, a matter that was already understood in different ways in the first millennium."

With regard to Jesus' words to Peter, "Thou art Peter and upon this rock I will build my church", the Orthodox hold Christ is referring to the confession of faith, not the person of Peter as that upon which he will build the church. This is allegedly shown by the fact that the original Greek uses the feminine demonstrative pronoun when he says "upon this rock" (ταύτῃ τῇ πέτρᾳ); whereas, grammatically, if he had been referring to Peter, he would allegedly have used the masculine.^[143] This "gender distinction" argument is also held by some Protestants.

Feast days

In the Orthodox Daily Office every Thursday throughout the year is dedicated to the Holy Apostles, including St. Peter. There are also two feast days in the year which are dedicated to him:

• • June 29, Feast of Saints Peter and Paul—This is a major feast day and is preceded by a period of Lenten fasting known as the Apostles' Fast

  • January 16, Veneration of the Precious Chains of the Holy and All-Glorious Apostle Peter—commemorating both the chains which Acts 12:1-11 says miraculously fell from him, and the chains in which he was held before his martyrdom by Nero.

Syriac Orthodox Church

The Fathers of the Syriac Orthodox Church tried to give a theological interpretation to the primacy of Apostle Peter. They were fully convinced of the unique office of Peter in the primitive Christian community. Ephrem, Aphrahat and Maruthas who were supposed to have been the best exponents of the early Syriac tradition unequivocally acknowledge the office of Peter.

The Syriac Fathers, following the rabbinic tradition, call Jesus "Kepha" for they see "rock" in the Old Testament as a messianic Symbol (yet the Old Maronite Syriacs of Lebanon still refer to Saint Peter as "Saint Simon the Generous" or Simon Karam"). When Christ gave his own name "Kepha" to Simon he was giving him participation in the person and office of Christ. Christ who is the Kepha and shepherd made Simon the chief shepherd in his place and gave him the very name Kepha and said that on Kepha he would build the Church. Aphrahat shared the common Syriac tradition. For him Kepha is in fact another name of Jesus, and Simon was given the right to share the name. The person who receives somebody else's name also obtains the rights of the person who bestows the name. Aphrahat makes the stone taken from Jordan a type of Peter. He wrote: "Jesus son of Nun set up the stones for a witness in Israel; Jesus our Saviour called Simon Kepha Sarirto and set him as the faithful witness among nations".

Again he wrote in his commentary on Deuteronomy that Moses brought forth water from "rock" (Kepha) for the people and Jesus sent Simon Kepha to carry his teachings among nations. God accepted him and made him the foundation of the Church and called him Kepha. When he speaks about the transfiguration of Christ he calls him Simon Peter, the foundation of the Church. Ephrem also shared the same view. In the Armenian version of De Virginitate records that Peter the rock shunned honour. In a mimro of Efrem found in Holy Week Liturgy points to the importance of Peter.

Both Aphrahat and Ephrem represent the authentic tradition of the Syrian Church. The different orders of liturgies used for sanctification of Church buildings, marriage, ordination etcetera, reveal that the primacy of Peter is a part of living faith of the Church.^[144]

New Apostolic Church

The New Apostolic Church, who believes in the re-established Apostle ministry, sees Peter as the first Chief Apostle.

Latter Day Saint movement

Members of the Church of Jesus Christ of Latter Day Saints, typically believe that Peter was the first leader of the early Christian church after the death and resurrection of Jesus Christ; however, the Mormons reject papal succession.

In interpreting Matthew 16:13-19, Bruce R. McConkie of the The Church of Jesus Christ of Latter-day Saints' Council of the Twelve Apostles stated, "The things of God are known only by the power of his Spirit,"^[145] and "that which the world calls Mormonism is based upon the rock of revelation."^[146] In his April 1981 general conference address, he identified the rock of which Jesus spoke as the rock of revelation. "There is no other foundation upon which the Lord could build His Church and kingdom....'Revelation: Pure, perfect, personal revelation - this is the rock!'" ^[147] Joseph Smith, the founder of Mormonism, recorded in multiple revelations that Peter appeared to him and Oliver Cowdery in 1829, near Harmony Township, Susquehanna County, Pennsylvania, in order to bestow the apostleship and keys of the kingdom as part of a restoration of priesthood authority.^[148][149]

Islamic literature

Main article: Peter in Islam

Muslims consider Jesus a prophet of God. The Qur'an also speaks of Jesus's disciples but does not mention their names, instead referring to them as "helpers to the prophet of God".^[150] Muslim exegesis and Qur'an commentary, however, names them and includes Peter among the disciples.^[151] An old tradition, which involves the legend of Habib the Carpenter, mentions that Peter was one of the three disciples sent to Antioch to preach to the people there.^[152]

Shia Muslims see a parallel in the figure of Peter to Ali at Muhammad's time. They look upon Ali as being the vicegerent, with Muhammad being the prophet; likewise, they see Peter as the vicegerent, behind Jesus the prophet and Masih. Peter's role as the first proper leader of the church is also seen by Shias to be a parallel to their belief in Ali as the first caliph after Muhammad.^[153]

Writings

Traditionally, two canonical epistles (1 and 2 Peter) and several apocryphal works have been attributed to Peter.

New Testament

Epistles

Main article: Authorship of the Petrine epistles

The New Testament includes two letters (epistles) ascribed to Peter. Both demonstrate a high quality of cultured and urban Greek, at odds with the linguistic skill that would ordinarily be expected of an Aramaic-speaking fisherman, who would have learned Greek as a second or third language. The textual features of these two epistles are such that a majority of scholars doubt that they were written by the same hand. Some scholars argue that theological differences imply different sources, and point to the lack of references to 2 Peter among the early Church Fathers.

Daniel B. Wallace (who maintains that Peter was the author) writes that, for many scholars, "the issue of authorship is already settled, at least negatively: the apostle Peter did not write this letter" and that "the vast bulk of NT scholars adopts this perspective without much discussion". However, he later states, "Although a very strong case has been made against Petrine authorship of 2 Peter, we believe it is deficient... Taken together, these external and internal arguments strongly suggest the traditional view, viz., that Peter was indeed the author of the second epistle which bears his name."^[154]

Of the two epistles, the first epistle is considered the earlier. A number of scholars have argued that the textual discrepancies with what would be expected of the biblical Peter are due to it having been written with the help of a secretary or as an amanuensis.^[155]

Jerome explains:

The two Epistles attributed to St. Peter differ in style, character, and the construction of the words, which proves that according to the exigencies of the moment St. Peter made use of different interpreters" (Epistle 120 – To Hedibia)^[156]

Some have seen a reference to the use of a secretary in the sentence: "By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand".^{[1 Pet. 5:12]} However New Testament scholar Bart D. Ehrman in his 2011 book Forged states that "scholars now widely recognize that when the author indicates that he wrote the book 'through Silvanus', he is indicating not the name of his secretary, but the person who was carrying his letter to the recipients."^[157] The letter refers to Roman persecution of Christians, apparently of an official nature. The Roman historian Tacitus and the biographer Suetonius do both record that Nero persecuted Christians, and Tacitus dates this to immediately after the fire that burned Rome in 64. Christian tradition, for example Eusebius of Caesarea(History book 2, 24.1), has maintained that Peter was killed in Nero's persecution, and thus had to assume that the Roman persecution alluded to in First Peter must be this Neronian persecution.^[155] On the other hand, many modern scholars argue that First Peter refers to the persecution of Christians in Asia Minor during the reign of the emperor Domitian (81–96), as the letter is explicitly addressed to Jewish Christians from that region:

Peter, an apostle of Jesus Christ, to God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: Grace and peace be yours in abundance.^{[1Pet 1:1-2]}

Those scholars who believe that the epistle dates from the time of Domitian argue that Nero's persecution of Christians was confined to the city of Rome itself, and did not extend to the Asian provinces mentioned in 1 Pet 1:1-2.

The Second Epistle of Peter, on the other hand, appears to have been copied, in part, from the Epistle of Jude, and some modern scholars date its composition as late as c. 150. Some scholars argue the opposite, that the Epistle of Jude copied Second Peter, while others contend an early date for Jude and thus observe that an early date is not incompatible with the text.^[155] Many scholars have noted the similarities between the apocryphal Second Epistle of Clement (2nd century) and Second Peter. Second Peter may be earlier than 150, there are a few possible references to it that date back to the 1st century or early 2nd century, e.g., 1 Clement written in c. AD 96, and the later church historian Eusebius claimed that Origen had made reference to the epistle before 250. ^[155][158]

Jerome says that Peter "wrote two epistles which are called Catholic, the second of which, on account of its difference from the first in style, is considered by many not to be by him". (De Viris Illustribus 1)^[159] But he himself received the epistle, and explained the difference in style and character and structure of words by the assumption that Peter used different interpreters in the composition of the two epistles;^[156] and from his time onward the epistle was generally regarded as a part of the New Testament.

Even in early times there was controversy over its authorship, and Second Peter was often not included in the biblical canon; it was only in the 4th century that it gained a firm foothold in the New Testament, in a series of synods. In the east the Syrian Orthodox Church still did not admit it into the canon until the 6th century.^[155]

Mark

Traditionally, the Gospel of Mark was said to have been written by a person named John Mark, and that this person was an assistant to Peter, hence its content was traditionally seen as the closest to Peter's viewpoint. According to Eusebius's Ecclesiastical History, Papias recorded this belief from John the Presbyter:

Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a normal or chronological narrative of the Lord's sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictional into the statements^[160]

Clement of Alexandria in the fragments of his work Hypotyposes (A.D. 190) preserved and cited by the historian Eusebius in his Church History (VI, 14: 6) writes that:

As Peter had preached the Word publicly at Rome, and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out. And having composed the Gospel he gave it to those who had requested it.^[64]

Also Irenaeus wrote about this tradition:

After their (Peter and Paul's) passing, Mark also, the disciple and interpreter of Peter, transmitted to us in writing the things preached by Peter.^[161]

Based on these quotes, and on the Christian tradition, the information in Mark's gospel about Peter would be based on eyewitness material.^[155] It should be noted, however, that most Biblical scholars (for differing reasons) don't buy the attribution of the Gospel of Mark to its traditional author.^[8] The gospel itself is anonymous, and the above passages are the oldest surviving written testimony to its authorship.^[155]

Pseudepigrapha and apocrypha

There are also a number of other apocryphal writings, that have been either attributed to or written about Peter. These include:

• • Gospel of Peter, a partially Docetic narrative that has survived in part

  • Acts of Peter

  • Acts of Peter and Andrew

  • Acts of Peter and Paul

  • Acts of Peter and the Twelve

  • Gnostic Apocalypse of Peter

  • A Letter of Peter to Philip, which was preserved in the Nag Hammadi library

  • Apocalypse of Peter, which was considered as genuine by many Christians as late as the 4th century

  • The Epistula Petri, the introductory letter ascribed to the Apostle Peter that appears at the beginning of at least one version of the Clementine literature

Non-canonical sayings of Peter

Two sayings are attributed to Peter in the gnostic Gospel of Thomas. In the first, Peter compares Jesus to a "just messenger."^[162] In the second, Peter asks Jesus to "make Mary leave us, for females don't deserve life."^[163] In the Apocalypse of Peter, Peter holds a dialogue with Jesus about the parable of the fig tree and the fate of sinners.^[164] In the Gospel of Mary, whose text is largely fragmented, Peter appears to be jealous of "Mary" (probably Mary Magdalene). He says to the other disciples, "Did He really speak privately with a woman and not openly to us? Are we to turn about and all listen to her? Did He prefer her to us?"^[165] In reply to this, Levi says "Peter, you have always been hot tempered."^[166] Other noncanonical texts that attribute sayings to Peter include the Secret Book of James and the Acts of Peter.

In the Fayyum Fragment, which dates to the end of the 3rd century, Jesus predicts that Peter will deny him three times before a cock crows on the following morning. The account is similar to that of the canonical gospels, especially the Gospel of Mark. It is unclear whether the fragment is an abridged version of the accounts in the synoptic gospels, or a source text on which they were based, perhaps the apocryphal Gospel of Peter.^[167]

The fragmentary Gospel of Peter contains an account of the death of Jesus differing significantly from the canonical gospels. It contains little information about Peter himself, except that after the discovery of the empty tomb, "I, Simon Peter, and Andrew my brother, took our fishing nets and went to the sea."^[168]

Iconography

The earliest portrait of Peter dates back to the 4th century and was located in 2010.^[169] In traditional iconography, Peter has been shown very consistently since early Christian art as an oldish thick-set man with a "slightly combative" face and a short beard, and usually white hair, sometimes balding. He thus contrasts with Paul the Apostle who is bald except at the sides, with a longer beard and often black hair, and thinner in the face. One exception to this is in Anglo-Saxon art, where he typically lacks a beard. Both Peter and Paul are shown thus as early as the 4th century Catacombs of Marcellinus and Peter in Rome.^[170] Later in the Middle Ages his attribute is one or two large keys in his hand or hanging from his belt, first seen in the early 8th century.^[171] More than many medieval attributes, this continued to be depicted in the Renaissance and afterwards. By the 15th century Peter is more likely to be bald on the top of his head in the Western church, but he continues to have a good head of hair in Orthodox icons.

The depiction of Saint Peter as literally the keeper of the gates of heaven, popular with modern cartoonists, is not found in traditional religious art, but Peter usually heads groups of saints flanking God in heaven, on the right hand side (viewer's left) of God. Narrative images of Peter include several scenes from the Life of Christ where he is mentioned in the gospels, and he is often identifiable in scenes where his presence is not specifically mentioned. Usually he stands nearest to Christ. In particular, depictions of the Arrest of Christ usually include Peter cutting off the ear of one of the soldiers. Scenes without Jesus include his distinctive martyrdom, his rescue from prison, and sometimes his trial. In the Counter-Reformation scenes of Peter hearing the cock crow for the third time became popular, as a representation of repentance and hence the Catholic sacrament of Confession or Repentance.

Patronage

Revisionist views

Many Protestant scholars accept the traditional story of Peter's martyrdom in Rome. Some Protestants, however, have rejected Peter's martyrdom as a later invention, arguing that evidence of Peter exists only in biblical accounts.

It has also been suggested that there was a serious division between Peter's Jewish Christian party and Paul's Hellenizing party, seen in e.g. the Incident at Antioch, which later Christian accounts have downplayed.^[172]

Another revisionist view was developed by supporters of the Christ myth theory, which holds that the figure of Peter is largely a development from some mythological doorkeeper figures. According to Arthur Drews and G. A. Wells, if there was a historical Peter, then all that is known about him is the brief mentions in Galatian.

&*********&NOBENA KANG SAN PEDRO APOSTOL

Pamanisi:

Ginu ming Jesu-Kristo, sasalpantayanan da ka’t panaligan, manga palsintan lakwas king sablang nanu. Pakalulu, O Ginu ko, pakalulu karening tampalasan mung anak. Patawad mu sa karelang kasalanan, ampat tilu magbitkil mataktak, uling timpalasanan da Ka at Keka magsantung, magtantung mate bayu la miyuman mikasala.

At ika pu naman, masikanan ming Pintakasi, San Pedro Apostol, tanggapan mu ke sa lalam ning pamanampun mu at ipagkalam mu sa kekami ing lugud mung kaministilan, ba ming asamantalanan iting ditak a panaun, king pamiparangal Keka’t kasngawan da rening kaladwa mi. Yanasa.

Pambungad a Panalangin: (ALDO-ALDO)

O Dios a Ginu mi, dinan mu keng kasngawan king pamamilatan da ring nuan a Apostol San Pedro at San Pablo. King kapamilatan da, pigkaluban Me ing kekang Santa Iglesya karing mumuna nang kalam ning kugud Mu, ipagkalub Mu naman ing alang anggang kaligtasan mi. Yanasa.

MUMUNANG ALDO:

Kapigaganakan: (1 Pedro 5:1-4)

Pamamasang ibat king sulat ning Apostol San Pedro.

Antimong metung a makatwang talapangasiwa, aku mismu awsan ku la kapanamdaman ding makatwang talapangasiwa na ning Iglesya libutad yu. Metung ku karing menakit king pamaylasa nang Kristo, at metung na karing mirakayanan king ligayang mipakilala king payintungul. Awsan da kayu kapanamdaman: pastulan ye ing kawan a binye na ning Dios kekayu.lingapan yeng kusang lub, antimo ing burin a ning Dios at e anting mapipilit mu. Daptan yu ing obra yu e uli na ning salapi, nune uli na ning kapagnasan yung makasuyu. E kayu paginu karing mibili king lalam yung kalingapan, nune sukat kayung maging piyalibawanan na ning kawan. At potang palto ne ing Pamuntuk a Pastul, tanggapan ye itang maligayang korona a kapilan man e kukupas.

Mangading 3 Ibpa Mi…, 3 Bapu Maria… at 3Ligaya.. bilang kapasalamatan king tatanggapan tamung kalam at grasya kapamilatan nang San Pedro at king kayadwanan ngening mumunang aldo ning nobena.

Tuki ya ing Pamupus a Panalangin king bilungan _7_ at ing Gozo ing Santo…. Bilungan _8_, _9_, at 10__.

KADWANG ALDO:

Magumpisa king Pamanisi at Pambungad a Panalangin (ALDO-ALDO) Bilungan __

Kapigaganakan: (1 Pedro 5:5b-10)

Pamamasang ibat king sulat ning Apostol San Pedro.

Ikayu ngan sable, isulud yu ing kababan a lub ba kayung misusuywanan, uling sasabyan na ning Kasulatan, “Kasaman na la ning Dios ding palalu, dapot papakit yang ganaka karing mababa lub”. Inya iduku yu ing sarili yu karing gamat nang mayupaya ning Dios ban king panaun a karampatan ipuk na kayung matas a matas. Ibili yu ngan keya ing sablang kapigaganakan yu, uling atin yang malasakit kekayu.

Parati kayung makasadya at magbanta! Uling ing kekayung kalaban, ing diyablo, lilibut yang anting leon a mamyus, manintun yang alaklak na. Labanan ye kayabe ning tetagan ning kekayung kasalpantayanan, ngening balu yu king ding kalupa yung talasalpantaya king mabilug a yatu, daralanan da naman ing kasakitan a kalupa ning kekayu. Dapot kaybat yung dinalan kasakitan king saguling panaun, ing Dios panibatan na ning sabkang grasya a minawus kekayu ban mirakayanan king ligaya nang alang angga kayabe nang Kristo, ya mismu ing pakayap kekayu at munye tetagan, sikanan at matibe katatalakaran. Amen.

Mangading 3 Ibpa Mi…, 3 Bapu Maria… at 3Ligaya.. bilang kapasalamatan king tatanggapan tamung kalam at grasya kapamilatan nang San Pedro at king kayadwanan ngening kadwang aldo ning nobena.

Tuki ya ing Pamupus a Panalangin king bilungan _7_ at ing Gozo ing Santo…. Bilungan _8_, _9_, at 10__.

KATLUNG ALDO:

Magumpisa king Pamanisi at Pambungad a Panalangin (ALDO-ALDO) Bilungan __

Kapigaganakan: (Ding Dapat 3:1-8)

Pamamasang ibat king Libru ning Dapat da ring Apostol.

Misan a aldo, papunta la king Templu ri Pedro at Juan. Alas tres ning gatpanapun, oras para king pamanalangin. King lele na ning pasbul a awsan dang “Pasbul a Masanting” atin metung a taung lumpu. Katutubu na ing pangalumpu na. Darala re aldo-aldo king lele na niting pasbul ban magpalimus karing taung lulub king Templu. Inyang ikit na lang lulub di Pedro at Juan menyawad yang limus karela. Linawe reng maratna ri Pedro at Juan ngara, “ Lumawe ka kekami!” Linawe na la, panayan nang atin lang ibye keya. Dapot nganang migsalitang Pedro, “Ala kung bitasang pera, dapot dinan da ka king atyu kanaku, king lagyu nang Jesu-Kristo ning Nzareth, lumakad ka.” Kanita inabut neng Pedro ing gamat na at seupan neng tinalakad. Kanita mu rin, mirinan lang sikanan ding bitis na at bukung-bukung, mipalundag ya, ikwa nang mekatalakad at megumpisa yang linakad. Kaybat tikyan na lang linub king Templu, ngananang lumakad, ngananang lundag, pupuri at pasalamat king Dios.

Mangading 3 Ibpa Mi…, 3 Bapu Maria… at 3Ligaya.. bilang kapasalamatan king tatanggapan tamung kalam at grasya kapamilatan nang San Pedro at king kayadwanan ngening katlung aldo ning nobena.

Tuki ya ing Pamupus a Panalangin king bilungan _7_ at ing Gozo ing Santo…. Bilungan _8_, _9_, at 10__.

KAPAT A ALDO:

Magumpisa king Pamanisi at Pambungad a Panalangin (ALDO-ALDO) Bilungan __

Kapigaganakan: (Ding Dapat 4:8-12)

Pamamasang ibat king Libru ning Dapat da ring Apostol.

Y Pedro kipnuan king Espiritu Santo, nganang migsalita, “Makamal a Pamuntuk at makatwa ning balen: nung ing kukutang yu kekami ngeni tungkul ya king depat ming mayap king taung lumpu at nung makananu yang kinayap, sukat yung abalu at pati na ing mabilug a balen ning Israel king iting tau makatalakad ya keti king arap yu, at lubus yang kinayap uli na ning upaya ning lagyu nang Jesu-Kristo ning a kekayung pepapaku king krus at pepasublyan nang mie ning Dios. Y Jesus ya itang amanuan ning kasulatan

“Ing batung e yu buri, ikayung manalakad bale,

ya kabud ing meging maulagang diling batu.”

Bukud mung kang Jesus mayakit ing kaligtasan uling karing sablang lagyung binye na ning Dios karing tau keti king yatu, bukud mung king lagyung yan, karin tamu malyaring miligtas.”

Mangading 3 Ibpa Mi…, 3 Bapu Maria… at 3Ligaya.. bilang kapasalamatan king tatanggapan tamung kalam at grasya kapamilatan nang San Pedro at king kayadwanan ngening kapat a aldo ning nobena.

Tuki ya ing Pamupus a Panalangin king bilungan _7_ at ing Gozo ing Santo…. Bilungan _8_, _9_, at 10__.

KALIMANG ALDO:

Magumpisa king Pamanisi at Pambungad a Panalangin (ALDO-ALDO) Bilungan __

Kapigaganakan: (Ding Dapat 1:15-17)

Pamamasang ibat king Libru ning Dapat da ring Apostol.

Kaybat ning mapilan a aldo mika kapulungan ka ring talasalpantaya, a ating mekad dinalan at adwang pulu heganagana. Tinalakad ya uy Pedro ban magsalita. Ngana, “Kapatad, kaylangan yang matupad ing kasulatan nung nukarin sinabi nang makapauna ning Banal a Espiritu king kapamilatan nang David, ing kasulatan tungkul kang Judas a menimuna karetang dinakap kang Jesus. Metung ya y Judas karing meging galame na ning kekaming grupu, uling mepili yang mika dake king kekaming obra.”

“Uling makasulat king Libru ding Dalit.

‘Milako ya sana tau ing bale na.’

“ Ala sanang tuknang kilub na.”

Misulat munaman,

‘Kuwanan na sana ning aliwang tau

ing dake nang gagampanan king kasuywan.’

“Inya kaylangan yang makyabe kekami ing katau, antimong metung a talapatutu king pangasubli nang mebie ning Ginung Jesus.

Ing mipalaran ya y Matias, at ya ing digdag da king grupu da ring labing metung a apostol.

Mangading 3 Ibpa Mi…, 3 Bapu Maria… at 3Ligaya.. bilang kapasalamatan king tatanggapan tamung kalam at grasya kapamilatan nang San Pedro at king kayadwanan ngening kalimang aldo ning nobena.

Tuki ya ing Pamupus a Panalangin king bilungan _7_ at ing Gozo ing Santo…. Bilungan _8_, _9_, at 10__.

KANAM A ALDO:

Magumpisa king Pamanisi at Pambungad a Panalangin (ALDO-ALDO) Bilungan __

Kapigaganakan: (2 Pedro 1:16-19)

Pamamasang ibat king Libru ning Apostol San Pedro.

King pamihayag m kekayu tungkul king panyatang nang mitmung kayupayan ning Ginu tamung Jesu-Kristo, e kami menalig karing salitang pigawa. Ikit mi karing sarili ming mata ing ligaya na. Atyu kami karin inyang dininan neng dangal at kaligayan ning Dios Ibpa, inyang ing siwala miras ibat king Kakatas-katasan a Ligaya ning Banwa at nganang sinabi: “Iti Ya ing sarili king Anak a pakamalan, keya, tutu kung mipamatulan.” Ikami mismu, dimdam mi ya itang siwalang menibatan banwa, uling kayabe na kami keta king banal a bunduk.

Inya lalu keng makasiguru keng sasabyan da rin propeta: E yu sisisyan nung makiramdam kayung masalese kaniti uling mengaring metung a sulung saslag kekayu king karalumduman, angga king maspak ya king alaya ing Aldo ning Ginu, at sunlag ya karing pusu yu ing batwin na ning abak.”

Mangading 3 Ibpa Mi…, 3 Bapu Maria… at 3Ligaya.. bilang kapasalamatan king tatanggapan tamung kalam at grasya kapamilatan nang San Pedro at king kayadwanan ngening kanam a aldo ning nobena.

Tuki ya ing Pamupus a Panalangin king bilungan _7_ at ing Gozo ing Santo…. Bilungan _8_, _9_, at 10__.

KAPITUNG ALDO:

Magumpisa king Pamanisi at Pambungad a Panalangin (ALDO-ALDO) Bilungan __

Kapigaganakan: (Ding Dapat 12:1-5)

Pamamasang ibat king Libru ning Dapat da ring Apostol.

King panaun a ita pegumpisan na lang linupig Aring Herodes ding mapilan a miyembru na ning Iglesya. Pepatabtab ne batal y Santiago, ing kapatad nang Juan. Inyang ikit nang iti meka-ibye tula karing Judio, sindu na pa at peparakap ne y Pedro. Kaybat deng dekap y Pedro dela re king sukulan, at karin de piliwas-liwas ginwardyahan ding apat a grupung sundalus, tyapat a katau balang grupu. Isipan nang Herodes ing iyarap ne karing Judio kalabas ning Piyesta ning Pamaglagpus. Inya menatili ya king sukulan y Pedro, dapot menalangin lang tayimtim king Dios para keya ring miyembru na ning Iglesya.

Mangading 3 Ibpa Mi…, 3 Bapu Maria… at 3Ligaya.. bilang kapasalamatan king tatanggapan tamung kalam at grasya kapamilatan nang San Pedro at king kayadwanan ngening kapitung aldo ning nobena.

Tuki ya ing Pamupus a Panalangin king bilungan _7_ at ing Gozo ing Santo…. Bilungan _8_, _9_, at 10__.

KAWALUNG ALDO:

Magumpisa king Pamanisi at Pambungad a Panalangin (ALDO-ALDO) Bilungan __

Kapigaganakan: (Ding Dapat 12:6-8)

Pamamasang ibat king Libru ning Dapat da ring Apostol.

Kanitang bengi bayu ne iyarap Herodes king balen, matudtud ya y Pedro pilatan da ring adwang guardya. Makatali ya karing adwang tanikala. Atin munamang guardyang makabante king pasbul ning sukulan. Kabud-abud atyu ing metung a anghel na ning Ginu kilub ning sukulan at sinlag sala karin. Tepik ne pago ning anghel y Pedro; ginising ne at ngana keya, “Malagwa, talakad ka!” Kanita mu rin mebalag la karing gamat na ring tanikala. Sinabi na kanita ning anghel, “Miblas ka at isulud mu la rend sandalyas mu.” Memintu ya y Pedro at ngana ning anghel, “Magbalabal ka at tuki ka kanaku.”

Mangading 3 Ibpa Mi…, 3 Bapu Maria… at 3Ligaya.. bilang kapasalamatan king tatanggapan tamung kalam at grasya kapamilatan nang San Pedro at king kayadwanan ngening kawalung aldo ning nobena.

Tuki ya ing Pamupus a Panalangin king bilungan _7_ at ing Gozo ing Santo…. Bilungan _8_, _9_, at 10__.

KASYAM A ALDO:

Magumpisa king Pamanisi at Pambungad a Panalangin (ALDO-ALDO) Bilungan __

Kapigaganakan: (Ding Dapat 12:9-11)

Pamamasang ibat king Libru ning Dapat da ring Apostol.

Tikyan neng Pedro luwal na ning sukulan. Makanyan man, e na balu nung tutu ing daraptan na ning anghel; bala na maninap ya mu. Linabas la king mumunang bante, kaybat king kadwa, at ikwa rang miras king pasbul bakal a palual king siyudad. Mibuklat yang dili na ing pasbul at melaus lang linual. Tinuntun la king metung a malating dalan, at bigla neng likwan ning anghel y Pedro.

Kanita na apibulebule Pedro ing milyari keya at ngana, “Ngeni ku abibitasa king iti tutu pin. Tinubud na ning Ginu ing anghel na at linigtas na ku king gamat nang Herodes at king sablang bage tatangka rang daptan ding memalen Judio.

Mangading 3 Ibpa Mi…, 3 Bapu Maria… at 3Ligaya.. bilang kapasalamatan king tatanggapan tamung kalam at grasya kapamilatan nang San Pedro at king kayadwanan ngening kasyam a aldo ning nobena.

Pamupus a Panalangin Aldo-Aldo

O Dios a Ginu mi, kapnuan Mong kagalangan at banal a tula ring aldo reti, king pamagsadya king pamagmasusi king Piyesta da ring Apostol San Pedro at San Pablo. Ipagkalub Mu sa king ing Santa Iglesya Mu atuntun na king sablang bage ing titu ra reting pigmulan ning pamangilala na’t kasuywan Keka, king uli nang Kristong Ginu mi. Amen.

San Pedro, ikang tagapaglingap karing ovejas, Prinsipi ding Apostol, mipagkalub la keka ring susi ning kayaryan banwa. “Ika y Pedro, babo ning batung iti, italakad ke ing Iglesya Ku,” ngana ning Ginu.

Manalangin Tamu:

O Dios ko, king pamagkalub Yu karing susi ning banwa kang Nuan a San Pedro mirinan Yang matas a upaya a mitali at mangalag king kasalanan, ipagkalub Yu sapu king kapamilatan na, makalag kami naman karing tali ding kekeng kasalanan. Amen.

GOZO KANG SAN PEDRO

1. Bapu Maligayang Papa

Pibangunan ning Iglesya

King testament likwan Na

Jesus a sinaklung sala

Keka na pin likwan Kristo

Upaya keti king yatu

Ulinita Ginung Santo

Keka Ke pu manigapu.

Pakibat:

Maligayang San Pedro, keka ke pu manigapu.

2. Ikang Keyang pepaygit

Karing Keyang apostol

Kagum nang abe kalilip

Ning Maestrong malam lawit

Tangi na kang pepayubu

Karing anggang kayabe mu

Ulinita Ginung Santo

Keka ke pu manigapu.

Pakibat:

Maligayang San Pedro, keka ke pu manigapu.

3. Ding pepakayap a bie mu

Mete a pigmilagruan mu

Ita mung kekang anino

Makabie king mete tau

Pablasang ing upaya mu

Makasikat keting yatu

Ulinita Ginung Santo

Keka ke pu manigapu.

Pakibat:

Maligayang San Pedro, keka ke pu manigapu.

4. King lubus mung kayumwan

Pilit mo ping amuyutan

Detang anggang sasalangsang

E bias king kekang aral

Ba nong lakwan niting tuksu

At piraya niting yatu

Ulinita Ginung Santo

Keka ke pu manigapu.

Pakibat:

Maligayang San Pedro, keka ke pu manigapu.

5. Angga na king dekap da ka

Peparusan pinaku ra

King krus ding mangaranga

Oh! San Pedro minartir da

Inamyam nap u ning lub mu

Magdusa ing katawan mu

Ulinita Ginung Santo

Keka ke pu manigapu.

Pakibat:

Maligayang San Pedro, keka ke pu manigapu.

6. Inyang karin miras na ka

Ginung Jesus king arap Na

Ding susi binya Na Keka

Mamahala king pasbul banwa

King ninu mang paluban mu

Tatanggapan ne uli mu

Ulinita Ginung Santo

Keka ke pu manigapu.

Pakibat:

Maligayang San Pedro, keka ke pu manigapu.

7. Layun yawad mu keng lugud

King Maestrong Ginung Jesus

Ampon king Indung sari lugud

Birhen a tutung malugud

Ba na ke pung pakisamu

Paluban king mal mung Santuaryu

Ulinita Ginung Santo

Keka ke pu manigapu.

Pakibat:

Maligayang San Pedro, keka ke pu manigapu.

8. Nung wari’t miwakasan na

Ing bie mi ngeni makwa na]

Tayran paluban mu ke sana

Kaladwa mi king ligaya banwa

Ba rang kamtan parayiso

Ketang Gloryang e mu nanu

Ulinita Ginung Santo

Keka ke pu manigapu.

Pakibat:

Maligayang San Pedro, keka ke pu manigapu.

Ipanalangin yu kami, Maligayang San Pedro’t San Pablo, ba keng mangayintulid numabang king ligayang pengaku Na ning Ginu tang Jesu-Kristo.

(Mangading metung a Ibpa Mi…, Bapu Maria… at Ligaya…. Para karing kaladwa king Purgatoryu)

***** W A K A S *****

MAKUYAD A NOBENA CANG SAN PABLO APOSTOL

Panalangin King Nobena

Karing Siyam a Aldo aTuki-tuki pangadyan la ring makatuking panalangin.

Ibpa Mi…..

Bapu Maria…..

Ligaya…..

ANTIPONA:

O San Pablo, ing Apostol, talapanaral ning katutwan ampon Doctor karing Gentil, mamilatan ka para kekami king Dios a memili keka.

VERSIKULO:

Lulanan na ka ning panga-pili, O San Pablo Apostol.

PAKIBAT:

Talapanaral ning katutwan king mabilug a yatu.

MANALANGIN TAMU:

Ginu, kekaming Dios, a memili kang Apostol Pablo para ipanaral ne ning Kekang Ebanghelyu, ipagkalub Mu king mabilug a yatu ing mirinan yang sala king kasalpantayanan a pisyag na karing ari ampon bansa, ban kanita ing Kekang Iglesya yang parating Ima at Talaturu karing sablang tau. Kapamilatan nang Jesu-Kristong Ginu mi. Amen.

PANALANGIN PARA KING BANSA TAMU

O San Pablo, talaturu karing Gentil, bantayan me kambe ning malugud mung timan iting bansa ampon ding keyang anak. Ing kekang pusu meragul ya ban kanita tanggapan mu la at kawulan ding sablang bansa king malugud mung kawul ning kapayapan.

Ngeni manibat keyan banwa, mananu na sanang ing lugud nag Kristo agyagan na lang pasalan mu la ding sable, king sala ning Ebanghelyu, at ban mitangka ya ing kayarian ning lugud.

Parakalan mu la ring mayayaus king bie relihiyosu, dinan mu lang kapasngawan ding magobra para king Ebanghelyu, gawan mu lang mapamintu king Dibinung Maestro ring sablang pusu.

Mananu na sanand iting bansa lalu nang atuklasan kang Kristo ing dalan, ing katutwan ampon ing bie. Mananu na sanang ing keyang sulu sunlag ya king mabilug a yatu, at parati na sanang pagdulapan ing Kayarian ning Dios ampon ing Keyang Katuliran.

O Banal a Apostol, pasalan, pakasngawan ampon bendisyunan mu ke ngan. Amen.

C

Each Monday, this column turns a page in history to explore the discoveries, events and people that continue to affect the history being made today.

When Constantine became the first Christian leader of the Roman Empire in the 4th century, his vast territory was populated by a hodgepodge of beliefs and religions.

Within his own young religion, there was also dissent, with one major question threatening to cleave the popular cult — as it was at the time — into warring factions: Was Jesus divine, and how?

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It's hard to imagine riots in the streets, pamphlet wars and vicious rhetoric spawned by such a question, but that was the nature of things in A.D. 325, when Constantine was forced to take action to quell the controversy.

That summer, 318 bishops from across the empire were invited to the Turkish town of Nicea, where Constantine had a vacation house, in an attempt to find common ground on what historians now refer to as the Arian Controversy. It was the first ever worldwide gathering of the Church.

The Christianity we know today is a result of what those men agreed upon over that sticky month, including the timing of the religion's most important holiday, Easter, which celebrates Jesus rising from the dead.

Young religion

Christianity was young and still working out the kinks when Constantine took power over the Roman Empire in A.D. 306. Christian doctrine at the time was muddled and inconsistent, especially when it came to the central question of Jesus' relationship to God.

Jesus was as eternally divine as the Father, said one camp led by the Archbishop Alexander of Alexandria. Another group, named the Arians after their leader Arius the preacher, saw Jesus as a remarkable leader, but inferior to the Father and lacking in absolute divinity.

Supporters on both sides scrawled graffiti on town walls in defiance while bishops from across the empire entered into a war of words as the controversy simmered to a head in 324.

Fearing unrest in his otherwise peaceful territory, Constantine summoned the bishops to his lake house in Nicea on June 19, 325.

Savvy move

In a savvy move that would put today's shrewd politicians to shame, the compromise proffered by Constantine was vague, but blandly pleasing: Jesus and God were of the same "substance," he suggested, without delving too much into the nature of that relationship. A majority of the bishops agreed on the compromise and voted to pass the language into doctrine.

Their statement of compromise, which would come to be known as "The Nicene Creed," formed the basis for Christian ideology. The bishops also used the Council of Nicea to set in stone some church rules that needed clarification, and those canons were the reference point after which all future laws were modeled.

As a final order of business, the bishops decided upon a date for the holiest of Christian celebrations, Easter, which was being observed at different times around the empire. Previously linked with the timing of Passover, the council settled on a moveable day that would never coincide again with the Jewish holiday — the first Sunday after the first full moon on or after the vernal equinox.

Nicene legends still circulating

While the Council of Nicea had important consequences, its significance has been exaggerated into legend by a few conspiracy theorists, documentaries and books such as Dan Brown's "The Da Vinci Code," historians say.

Contrary to popular belief, the council had nothing to do with selecting which verses and gospels would be included in the Bible, nor whether Christianity agreed or disagreed with the concept of reincarnation. Bishops did not burn books they deemed heretical there either, historians say.