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

LIPSIUS ON THE [April,
meet in Rome. Peter, therefore, could be said to have come
at any time previous, since all that was necessary was, that he
should precede Paul. The contest with Simon took place before
the latter's arrival, for the majority of the older accounts do
not mention Paul as participating in the conquest of the magician, and those who do, give him, as already stated, a very
subordinate part. Thus, there is a great confusion-itself, to
our mind, a warning against relying on the fact of Peter's presence. Out of this chaos, the only intelligible order arising
supposes either that Peter came twice to Rome, once to combat Simon, and the second time in company of Paul; or that
the conflicts in Rome began before Paul's arrival, and ended after
it. In the latter way, all reference of the Simon-legend to
the time of Claudius is removed. The first supposition is
chronologically convenient, as thus there is time for the asserted twenty-five years' bishopric of Peter. The second is
the usual Roman tradition, which cares more for a consistent
union of the legends than for chronological exactitude." (Pe1rus-sa~c, p. 2-5.)
The conciliatory character of the Catholic "Acts of Peter
and Paul" is clearly seen in the effort to obliterate the traces
of difference between Peter and Paul. This is done by making
Peter confirm Paul's teaching, and Paul that of Peter. Thus,
Peter says to Nero: "All that Paul has said is true." And
Paul similarly says: "What thou hast heard from Peter, believe me, is just as if I had said it. For we are of one mind,
because we have one Lord, Jesus the Christ." In the same
strain and to the same intent are the words in the letter written to Paul, by those who had been baptized at the preaching
of Peter: "We have believed, and do believe, that as God
does not separate the two great lights which he has made, so
he is not to part you from each other, that is, neither Peter
from Paul, nor Paul from Peter; but we positively believe in
our Lord Jesus Christ, into whom we have been baptized, that
we have become worthy also of your teaching." But the passages of this conciliatory design are very numerous. One
strange one represents the Jews as coming to Paul and exhorting him thus: "Vindicate the faith in which thou wast born;
for it is not right that thou, being a Hebrew, and of the Hebrews, shouldest call thyself teacher of the Gentiles and vin.