Lipsius on the Roman Peter-Legend [pp. 265-290]

1876.] ROMAN PETER-LEGEND. 277
Dr. Lipsius, in his manuscript "Introduction," goes over, in
part, the same ground he had trodden in the book. Before
proceeding to state his argument somewhat in detail, it seems
better to give a brief outline of his book. He begins by stating the different forms in which the Peter-legend is foundthe older is that in which Peter is represented as following
Simon Magus unto Rome, in order there to complete his ruin.
The later brings Peter and Paul in brotherly co6peration before us, and represents them as together entering the Eternal
City, laboring there together for a time, and then upon the
same day suffering martyrdom. In both accounts there is this
common fact, that Simon Magus is only the mask under which
Paul is concealed. Thus the opposition is not that of Simon
Peter over against Simon Magus, but Petrine Christianity opposing Pauline. But by the end of the second century the
fathers had entirely lost sight of the originally anti-Pauline
character of the legend, and hence were able to unite the two
opposing forms. When we come to examine the sources of the
Roman Peter-legend, we find they fall under three heads, according as they came from the three developments of early Christianity. Thus we have the Ebionitic source in the Clementine
Homilies and Recognitions; the Gnostic, in the Passion of
Peter and Paul, attributed to Linus; the Catholic, the unifying element, in the Acts of Peter and Paul. On submitting
the Clementine writings to a thorough analysis, Lipsius discovered that they both rested upon a common basis. He regards the Recognitions as a later continuation and, in part, revision of the Homilies. This older wnting was in existence
long before the middle of the second century. It contained
speeches of Peter and an account of his discussions with Simon
Magus in C~sarea, and ended with Simon's flight to Rome. In
the Clementine Recognitions a family romance is introduced.
A claim is laid upon our credulity in the story of the strange
manner in which the sundered members of Clement's family
are brought together. Clement becomes the amanuensis of
Peter, and his record thus obtains official sanction.
The Gnostic version of the legend is in two parts. The first describes the death of Peter, separating him entirely from Paul.
It begins with an account of the last deeds of Peter, such as
his preaching upon chastity; his flight from imprisonment in