Saint Peter was the most prominent of Jesus Christ's disciples.圣彼得大教堂是其中最突出的耶稣的门徒。 Originally named Simon son of Jonah (Matt. 16:17), he was given the Aramaic name Cephas by Jesus or the early church; the name means "rock" and is translated into Greek as Peter.原名西蒙的儿子约拿。 （ 16:17 ） ，他被给予阿拉姆语名字cephas由耶稣或早期教会;名字意思是"岩石" ，并翻译成希腊文，因为彼得。
All that is known of Peter's life before he was called by Jesus is that he was a Galilean fisherman with a brother named Andrew.所有这就是著名的彼得的生活面前，他被称为是由耶稣的是，他是一位伽利略渔夫与弟弟叫安德鲁。 Peter is mentioned numerous times in the Gospels and first 15 chapters of Acts. Peter是多次指出，在四福音和第一15章的行为。 He is pictured as a leader and spokesman of the disciples; he identifies Jesus as Messiah (Mark 8:27; Matt. 16:16) and is selected as the rock on which the church will be built (Matt. 16:18).他的图案作为一个领导者和发言人的弟子，他指出了耶稣是弥赛亚（马克8时27分;马特。 16:16 ） ，并获选为岩石上的教会会建成。 （ 16:18 ） 。 He is several times mentioned with the brothers James and John, with whom he witnesses the Transfiguration and Jesus' agony in Gethsemane.他多次提到与兄弟詹姆斯和约翰，和谁在一起，他亲眼目睹变形和耶稣的烦恼gethsemane 。 After Jesus' arrest Peter denies knowing him three times and later repents his denial (Matt. 26:69-75; John 18:10-27).后为耶稣逮捕彼得否认得知了他的3倍，后来悔悟，他否认。 （ 26:69-75 ;约翰18:10-27 ） 。
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The New Testament says nothing about Peter's life after his presence at the meeting in Jerusalem with James and Paul (Acts 15).新约圣经没有提到彼得的生活后，他在该次会议上，在耶路撒冷与詹姆斯和保罗（使徒15 ） 。 Later sources say that Peter went to Rome, was martyred (64-68) under Nero, and buried on Vatican Hill.后来有消息说，彼得前往罗马，是烈属（ 64-68段）根据Nero的，并埋就梵蒂冈山。 Evidence concerning his presence, activity, and death in Rome is slight.证据显示他的存在，活动和死亡在罗马说微乎其微。
New Testament documents assign Peter a variety of roles.新约全书证件转让彼得各种各样的角色。 He is seen as a missionary fisherman, pastoral shepherd, martyr, recipient of special revelation, confessor of the true faith, magisterial protector, healer, and repentant sinner.他被认为是一位传教士，渔民，牧民牧羊，烈士，受赠人的特殊启示，忏悔的真信仰，治安官保护者，治愈者，以及忏悔的罪人。 These roles and images help explain the wealth of later stories and legends surrounding Peter and his high status in Christian literature, including his role in Roman Catholic belief as founder of the papacy.这些角色和图像有助于解释的财富后来的故事和传说周边彼得和他的崇高地位，在基督教文献，包括他的角色，在罗马天主教信仰作为创始人的教宗。 The two Epistles of Peter are ascribed to Peter, although the attribution is questioned.这两个教会的彼得是归功于彼得，虽然归属受到质疑。 Many postbiblical books were also produced in his name, notably the Acts of Peter.许多postbiblical书籍也产生于他的名字，尤其是行为的彼得。 Feast day: June 29 (with Saint Paul).盛宴的日子： 6月29日（圣保罗） 。
Anthony J. Saldarini安东尼j. saldarini
Bibliography:
参考书目：
Brown, R., et al., eds., Peter in the
New Testament (1973); Cullmann, Oscar, Peter, Disciple, Apostle, Martyr,
trans.布朗，传译，等人合编，彼得在新约全书（ 1973年） ; cullmann ，奥斯卡奖，彼得，门徒，传道者，烈士，跨。
by FV Filson, 2d ed.由抗体filson
，二维海关。 (1962); Murphy,
WF, Upon This Rock (1987); O'Connor, DW, Peter in Rome (1969); Taylor, WM,
Peter, The Apostle (1990); Thomas, WH, The Apostle Peter: His Life and Writings
(1984); Winter, Michael M., Saint Peter and the Popes (1960; repr. 1979).
（ 1962 ） ;墨菲，白表，经本岩（ 1987年） ;奥康纳，德国之声，彼得在罗马（ 1969年） ;泰勒，西医，彼得，使徒（ 1990 ）
，托马斯，和起，使徒彼得：他的生活和著作（ 1984年） ;冬天，迈克尔米，圣彼得和教皇（ 1960年; repr 。 1979 ） 。
Peter, originally called Simon (=Simeon , ie, "hearing"), a very common Jewish name in the New Testament.彼得，最初叫西蒙（ =西麦，即"听" ） ，这是一个很常见的犹太名字，在新约圣经。 He was the son of Jona (Matt. 16:17).他的儿子jona 。 （ 16:17 ） 。 His mother is nowhere named in Scripture.他的母亲是行不通点名经文。 He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42).他有个弟弟，所谓的郑家富，人先带他到耶稣（约翰福音1:40-42 ） 。 His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged.家乡是bethsaida ，对西部海岸的加利利湖畔，这也属于菲利普。 Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher.他在这里完全是靠海岸的海中的加利利，并经过训练达到占领一个费舍尔。 His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1).他的父亲已经去世，大概，而他还年轻，他和他的兄弟被带起来关心和推动下， zebedee和他的妻子莎乐美。 （ 27:56 ;大关15:40 ; 16:1 ） 。 There the four youths, Simon, Andrew, James, and John, spent their boyhood and early manhood in constant fellowship.有四名青年，西门，郑家富，詹姆斯和约翰，用自己的boyhood和早期男子气概，在不断研究金。
Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the Messiah.西蒙和他的兄弟无疑享有各种优势，是一个宗教训练，为早日指示，在一个熟人与经文，并与伟大的预言就未来的弥赛亚。 They did not probably enjoy, however, any special training in the study of the law under any of the rabbis.他们没有可能享受，然而，任何特殊的训练在学习中的法律下，任何的拉比。 When Peter appeared before the Sanhedrin, he looked like an "unlearned man" (Acts 4:13).当彼得出现之前，公会，他看上去就像一个" unlearned男人" （使徒行4时13分） 。 "Simon was a Galilean, and he was that out and out......The Galileans had a marked character of their own. They had a reputation for an independence and energy which often ran out into turbulence. They were at the same time of a franker and more transparent disposition than their brethren in the south. In all these respects, in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. "西蒙是一个伽利略，他是不折不扣的...... galileans有一个显着的特点，他们自己的，他们的声誉，是一个独立和能源这往往失控成湍流，他们分别在同时间一franker和更加透明的处置比其兄弟在南方，在所有这些方面，在直率，急躁情绪， headiness ，简洁，西蒙是一个真正的伽利略。
They spoke a peculiar dialect.他们以一个奇特的方言。 They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned harsh in Judea.他们有一个难度与guttural声音和一些其他人，以及他们的发音被忽视的苛刻在朱迪亚。 The Galilean accent stuck to Simon all through his career.伽利略口音坚持西蒙都通过他的职业生涯。 It betrayed him as a follower of Christ when he stood within the judgment-hall (Mark 14:70).它背叛了他，作为一个追随者基督的时候，他站在内的判断-霍尔（标记1 4:70） 。 It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (Acts 2:7)." It would seem that Simon was married before he became an apostle. His wife's mother is referred to (Matt. 8:14; Mark 1:30; Luke 4:38). He was in all probability accompanied by his wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13).它背叛了他自己的国籍，并表示，这些联同他就五旬节（使徒2时07分） 。 "它似乎西蒙结婚之前，他成了一个传道者，他的夫人的母亲是指。 （ 8时14分;马克1:30 ;路加福音4时38分） ，他是在所有的概率伴随着他的妻子对他的传教行程（ 1肺心病。 9时05分;可比1宠物。 5时13分） 。
He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have reached beyond the age of thirty.他似乎已得到解决，在迦百农的时候，基督就进入了他的公共事务部，并可能已达成年龄超过三十。 His house was large enough to give a home to his brother Andrew, his wife's mother, and also to Christ, who seems to have lived with him (Mark 1:29, 36; 2:1), as well as to his own family.他的房子被大到足以让一个家，以他的弟弟安德鲁，他的妻子的母亲，还以基督的人似乎都住与他（马克1时29分， 36个; 2:1 ） ，同时也要向他的家人。 It was apparently two stories high (2:4).这显然是两个故事，高（ 2:4 ） 。 At Bethabara (RV, John 1:28, "Bethany"), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the "Lamb of God" (John 1:29-36).在bethabara （风疹病毒，约翰1时28分， "贝特尼" ） ，超越了约旦，施洗约翰曾传染的证词关于耶稣为"上帝的羔羊" （约翰福音1:29-36 ） 。 Andrew and John hearing it, followed Jesus, and abode with him where he was.安德鲁和约翰听罢，其次是耶稣，并居留权与他下落。
They were convinced, by his gracious words and by the authority with which he spoke, that he was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth and found Simon and brought him to Jesus (John 1:41).他们确信，他的殷勤话和权威，使他在发言中提出，表明他是弥赛亚（路加福音4时22分;马特。 7时29分）和黄宏发去了，并发现西蒙和带他到耶稣（约翰一： 41 ） 。 Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic name corresponding to the Greek Petros, which means "a mass of rock detached from the living rock."耶稣在一旦认识到西门，并宣称称，他将被称为cephas ，阿拉姆语的名称相对应的希腊佩特罗斯，意思是"大量的岩石脱离生活的岩石" 。 The Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our Lord himself always uses the name Simon when addressing him (Matt. 17:25; Mark 14:37; Luke 22:31, comp. 21:15-17).该阿拉姆语名字没有再出现，但该名称Peter逐渐取代了原来的名字西蒙，虽然我们的上帝总是拿西蒙名称时，他的。 （ 17时25分;马克14时37分;卢克22时31分，可比。 21:15-17 ） 。 We are not told what impression the first interview with Jesus produced on the mind of Simon.没有告诉我们什么印象，第一次面试与耶稣产生心中的西蒙。 When we next meet him it is by the Sea of Galilee (Matt. 4:18-22).当我们在未来与他会面，是由海上的加利利。 （ 4:18-22 ） 。
There the four (Simon and Andrew, James and John) had had an unsuccessful night's fishing.有四个（西蒙和安德鲁，詹姆斯和约翰）进行了不成功的夜的捕捞活动。 Jesus appeared suddenly, and entering into Simon's boat, bade him launch forth and let down the nets.耶稣突然出现，并进入西蒙的小船，招请他发射出来辜负了蚊帐。 He did so, and enclosed a great multitude of fishes.他这样做，而封闭式一个伟大多种鱼类。 This was plainly a miracle wrought before Simon's eyes.这是一宗不折不扣的奇迹，紧张得要命，然后西蒙的眼睛是雪亮的。 The awe-stricken disciple cast himself at the feet of Jesus, crying, "Depart from me; for I am a sinful man, O Lord" (Luke 5:8).博览馆，力争弟子投在自己的脚下耶稣，哭泣， "离开我，因为我是一个罪孽深重的人，主啊" （路加福音5时08分） 。 Jesus addressed him with the assuring words, "Fear not," and announced to him his life's work.耶稣处理他与安心的话， "不要害怕" ，并宣布了他的生命的工作。 Simon responded at once to the call to become a disciple, and after this we find him in constant attendance on our Lord.西蒙回应，他们就会向电话成为一个大弟子，并经过这次我们发现他在不断的出席对我们的主。 He is next called into the rank of the apostleship, and becomes a "fisher of men" (Matt. 4:19) in the stormy seas of the world of human life (Matt. 10:2-4; Mark 3:13 19; Luke 6:13-16), and takes a more and more prominent part in all the leading events of our Lord's life.他是下一个所谓入职级的apostleship ，并成为一个"费舍尔的男人" 。 （ 4时19分）在惊涛骇浪的世界人的生命。 （ 10:2-4 ;马克3时13分19 ;路加福音6:13-16 ） ，并采取更为突出的部分，在所有领先的事件，我们的主的生命。
It is he who utters that notable profession of faith at Capernaum (John 6:66-69), and again at Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke 9:18-20).这是他的人说什么话，显着界的信仰在迦百农（约翰福音6:66-69 ） ，并再次caesarea Philippi撰写。 （ 16:13-20 ;马克8:27-30 ;路加福音9:18-20 ） 。 This profession at Caesarea was one of supreme importance, and our Lord in response used these memorable words: "Thou art Peter, and upon this rock I will build my church."这个行业在caesarea之一，最高法院最重要的，而我们的主在回应使用了这些令人难忘的话： "你的艺术彼得，一经这块石头上我要建立我的教会" 。 "From that time forth" Jesus began to speak of his sufferings. "从当时提出"耶稣开始讲他的苦难。 For this Peter rebuked him.这个彼得斥责他。 But our Lord in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples (Matt. 16:21-23; Mark 8:31-33).但是，我们的主在返回斥责彼得，在谈到他在严峻的话比他以往任何时候都用于任何其他的他的弟子。 （ 16:21-23 ;马克8:31-33 ） 。
At the close of his brief sojourn at Caesarea our Lord took Peter and James and John with him into "an high mountain apart," and was transfigured before them.结束时，他的短暂逗留在caesarea我们的主了彼得和詹姆斯和约翰与他到"山高外" ，是变形的面前。 Peter on that occasion, under the impression the scene produced on his mind, exclaimed, "Lord, it is good for us to be here : let us make three tabernacles" (Matt. 17:1-9).彼得在这次会议上，根据印象，现场制作在他的心上，惊叹道： "主啊，这是好让我们能够在这里：让我们以三节" 。 （ 17:1-9 ） 。 On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which every Israelite of twenty years old and upwards had to pay (Ex. 30:15), came to Peter and reminded him that Jesus had not paid it (Matt. 17:24-27).他回到迦百农收藏家的圣殿税（一didrachma ，半年神圣谢克尔） ，其中每israelite 21岁以上的已支付（如30:15 ） ，来到彼得，并提醒他说，耶稣还未支付，那么。 （ 17:24-27 ） 。
Our Lord instructed Peter to go and catch a fish in the lake and take from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels.我们的主指示彼得，去追赶一条鱼在湖，并采取从嘴准确地计算出所需的税，即一个州人，或者两个半谢克尔。 "That take," said our Lord, "and give unto them for me and thee." "考虑到，说： "我们的主" ，并给予赐给他们，我和你" 。 As the end was drawing nigh, our Lord sent Peter and John (Luke 22:7-13) into the city to prepare a place where he should keep the feast with his disciples.由于年底进入尾声来临，我们的主发出彼得和约翰（路22:7-13 ）到城里准备的地方，他应该保持盛宴与他的弟子。 There he was forewarned of the fearful sin into which he afterwards fell (22:31-34).他在那里被预先告知的可怕单到他在事后下跌（ 22:31-34 ） 。 He accompanied our Lord from the guest-chamber to the garden of Gethsemane (Luke 22:39-46), which he and the other two who had been witnesses of the transfiguration were permitted to enter with our Lord, while the rest were left without.他伴随着我们的主，从客户室，以励馨gethsemane （路加福音22:39-46 ） ，这是他和另外两名已被证人的变形被获准进入与我们的主，而其余则相继离开。
Here he passed through a strange experience.他在这里通过一种奇怪的经验。 Under a sudden impulse he cut off the ear of Malchus (47-51), one of the band that had come forth to take Jesus.根据忽然心血来潮，他切断的耳朵马尔休斯（ 47-51 ） ，其中部分频段已经站出来采取耶稣。 Then follow the scenes of the judgment-hall (54-61) and his bitter grief (62).然后沿着场景的判断-霍尔（ 5 4-61）和他的沉痛哀悼（ 6 2） 。 He is found in John's company early on the morning of the resurrection.他发现，在约翰的公司，早在当日上午的复活。 He boldly entered into the empty grave (John 20:1-10), and saw the "linen clothes laid by themselves" (Luke 24:9-12).他大胆进入空洞严重（约翰20:1-10 ） ，并看到了"亚麻服装奠定了自己" （路加福音24:9-12 ） 。 To him, the first of the apostles, our risen Lord revealed himself, thus conferring on him a signal honour, and showing how fully he was restored to his favour (Luke 24:34; 1 Cor. 15:5).他说，对于第一次的使徒，我们复活的主显示自己，因此赋予他的一个信号，为维护名誉，并显示他完全恢复了他的赞成票（路加福音24:34 1肺心病。 15时05分） 。 We next read of our Lord's singular interview with Peter on the shores of the Sea of Galilee, where he thrice asked him, "Simon, son of Jonas, lovest thou me?"我们接下来看我们的主的奇异采访彼得对海岸的海中的加利利，在那里他先后三次问他： "西蒙，儿子的Jonas ， lovest你我" ？ (John 21:1-19). （约翰21:1-19 ） 。
After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension (Acts 1:15-26).之后，这一幕在湖泊，我们没有听到彼得直到他再次出现，与他人在阿森松（使徒1:15-26 ） 。 It was he who proposed that the vacancy caused by the apostasy of Judas should be filld up.这是他提出的空缺所造成的叛教的犹大应该filld到了。 He is prominent on the day of Pentecost (2:14-40).他是突出对五旬节（ 2:14-40 ） 。 The events of that day "completed the change in Peter himself which the painful discipline of his fall and all the lengthened process of previous training had been slowly making. He is now no more the unreliable, changeful, self-confident man, ever swaying between rash courage and weak timidity, but the stead-fast, trusted guide and director of the fellowship of believers, the intrepid preacher of Christ in Jerusalem and abroad.该事件的那一天"完成改变彼得自己这痛苦的纪律，他的秋天和所有加长的过程中前培训已慢慢他也就是现在的，更是不可靠，多变性，有自信的人，永远之间摇摆不定皮疹的勇气和软弱胆怯，但稳定快速的，可信赖的引导和主任金的信徒们，勇敢的布道者耶稣在耶路撒冷和国外。
And now that he is become Cephas indeed, we hear almost nothing of the name Simon (only in Acts 10:5, 32; 15:14), and he is known to us finally as Peter." After the miracle at the temple gate (Acts 3) persecution arose against the Christians, and Peter was cast into prison. He boldly defended himself and his companions at the bar of the council (4:19, 20). A fresh outburst of violence against the Christians (5:17-21) led to the whole body of the apostles being cast into prison; but during the night they were wonderfully delivered, and were found in the morning teaching in the temple. A second time Peter defended them before the council (Acts 5: 29-32), who, "when they had called the apostles and beaten them, let them go." The time had come for Peter to leave Jerusalem.现在，他是成为cephas事实上，我们所听到的几乎没有任何的名义西蒙（只在行为10时05分， 32个; 15,14 ） ，他是众所周知的，我们终于为彼得"后，奇迹在庙门口（使徒3 ）迫害发生针对基督教徒，彼得被投入狱中，他勇敢地捍卫了自己和他的同伴们在香港大律师公会的理事会（ 4时19分， 20 ） 。改弦更张爆发暴力侵害的基督徒（ 5时17分-21 ） ，导致整个身体的使徒们被投入狱，但在夜间，他们美妙的发表，被发现在上午教学中的庙。第二次彼得替他们辩护前会（行为5 ： 29 -32 ） ，是谁" ，当他们被称为使徒，并殴打他们，让他们去"的时机已经到来，为彼得离开耶路撒冷。
After labouring for some time in Samaria, he returned to Jerusalem, and reported to the church there the results of his work (Acts 8:14-25).劳苦后，有一段时间在撒马利亚，他回到耶路撒冷，并报告给教会有结果，他的工作（使徒8:14-25 ） 。 Here he remained for a period, during which he met Paul for the first time since his conversion (9:26-30; Gal. 1:18).他在这里停留了一段时间，在此期间，他会见了为保罗以来的第一次，他的转换（ 9:26-30 ;加尔。 1:18 ） 。 Leaving Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (Acts 9:32-43).离开耶路撒冷再次中，他又提出了一个传教之旅lydda与约帕（使徒9:32-43 ） 。 He is next called on to open the door of the Christian church to the Gentiles by the admission of Cornelius of Caesarea (ch. 10).他是所谓的明年就开门的基督教教堂外邦人所收的科尼利厄斯的caesarea （章10 ） 。 After remaining for some time at Caesarea, he returned to Jerusalem (Acts 11:1-18), where he defended his conduct with reference to the Gentiles.之后，剩下的一段时间，在caesarea ，他回到耶路撒冷（使徒11:1-18 ） ，在那里他辩护，他的行为与参考外邦人。
Next we hear of his being cast into prison by Herod Agrippa (12:1-19); but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge in the house of Mary.其次，我们听到他被投入狱，由希律agrippa （ 12:1-19 ） ，但在晚间，是一个有主的使者打开监狱大门，随后他又提出，并找到了他们的避难所，在众院玛丽。 He took part in the deliberations of the council in Jerusalem (Acts 15:1-31; Gal. 2:1-10) regarding the relation of the Gentiles to the church.他参加安理会的审议工作在耶路撒冷（ 15:1-31行为;加尔。 2:1-10 ）就有关的外邦人送到教堂。 This subject had awakened new interest at Antioch, and for its settlement was referred to the council of the apostles and elders at Jerusalem.这个议题已唤醒了新的兴趣，在安提约，并为解决被称为安理会的使徒和长老在耶路撒冷。 Here Paul and Peter met again.这里保罗和彼得再度会面。 We have no further mention of Peter in the Acts of the Apostles.我们没有进一步提及彼得行为的使徒。 He seems to have gone down to Antioch after the council at Jerusalem, and there to have been guilty of dissembling, for which he was severely reprimanded by Paul (Gal. 2:11-16), who "rebuked him to his face."他似乎已大不如前，以安提后会在耶路撒冷，并在那里曾犯下dissembling ，为此他受到了严重申斥，由保罗（ gal. 2:11-16 ） ，他"斥责他，以他的面"的原则。
After this he appears to have carried the gospel to the east, and to have laboured for a while at Babylon, on the Euphrates (1 Pet. 5:13).这之后，他似乎已经进行了福音，以东部地区，并有辛劳，而在巴比伦，就幼发拉底河（ 1宠物。 5时13分） 。 There is no satisfactory evidence that he was ever at Rome.有没有满意的证据，证明他是有史以来在罗马。 Where or when he died is not certainly known.何处或逝世时，他是不是一定众所周知的。 Probably he died between AD 64 and 67.也许他死于公元64和67 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Simeon (or Simon) bar-Jonah (Matt. 16:17; John 21:15), though his original name continued in use (Acts 15:14; II Pet. 1:1), was known in the apostolic church principally by the name which Jesus conferred on him, "the rock," in either its Aramaic from Kepa' (Gal. 2:9; I Cor. 1:2; 15:5) or Graecized as Petros (Gal. 2:7; I Pet. 1:1; II Pet. 2:1).西蒙（或西门）酒吧-约拿。 （ 16:17 ;约翰21:15 ） ，尽管他原来的名称继续在使用中（ 15时14分行为;第二宠物。 1:1 ） ，是众所周知的，在使徒教会主要是由名称耶稣基督所赋予他的"摇滚" ，无论是阿拉姆语，从肯帕' （ gal. 2时09分，我肺心病。 1:2 ， 15时05分） ，或graecized作为佩特罗斯（ gal. 2时07分，我宠物。 1:1 ，第二宠物。 2:1 ） 。 Matthew associates this with the confession of Caesarea Philippi (Matt. 16:18), but we need not assume that this solemn endowment was the first time the name had been given (cf. Mark 3:16; John 1:42).马修同伙与此供述的caesarea Philippi撰写。 （ 16:18 ） ，但我们也无须假定这庄严的捐赠是第一次，该名称已获得（参见马克3:16 ;约翰1时42分） 。
He was a fisherman from Bethsaida (John 1:43), but had a home in Capernaum (Mark 1:29ff.).他是一个渔夫，从bethsaida （约翰1时43分） ，但有一个家在迦百农（马克1时29分几段） 。 His brother Andrew, who introduced him to Jesus, had been a disciple of John the Baptist (John 1:35ff.), and so possibly had he.他的弟弟安德鲁，他介绍了他对耶稣，已被弟子的施洗约翰（约翰1时35分几段） ，所以不可能有他。 The seashore call of Jesus (Mark 1:6) was evidently not the first meeting (John 1:41ff.).海边的呼唤耶稣（马克1时06分） ，显然不是第一次会议（约翰1时41分几段） 。
One of the original twelve, he is depicted by the Synoptic tradition as their leader and natural spokesman (cf. Matt. 15:15; Mark 1:36; 9:5; 10:28; 11:20; Luke 5:5), particularly in crises.其中原12个，他是描述天气的传统，他们的领导人和自然发言人（参见马特。 15:15 ;马克1时36分; 9时05分; 10:28 ; 11:20 ;路加福音5:5 ）特别是在危机中。 He makes the confession at Caesarea Philippi, expresses their revulsion at the idea of the suffering Messiah, and makes the disastrous representative boast (Mark 14:29-31) and denial (Mark 15:66ff.).他供认在caesarea Philippi撰写时表示，他们厌恶的想法苦难弥赛亚，也使得灾难性的代表夸（马克14:29-31 ）和剥夺（马克15:66几段） 。 Christ chooses him, with James and John, as an inner circle within the twelve (Mark 5:37; 9:2; 14:32).基督选择了他，与詹姆斯和约翰，作为一个小圈子内的十二（马克5:37 ; 9时02分; 14时32分） 。
Peter undoubtedly leads the first Jerusalem church.彼得无疑位居首位，耶路撒冷教会。 He is the first witness of the resurrection (I Cor. 15:5; cf. Mark 16:7).他是第一个证人的复活（林前。 15时05分;比照马克16时07分） 。 He leads in the gathered community before Pentecost (Acts 1:15ff.), and is the first preacher thereafter (Acts 2:14ff.) and the representative preacher of the early chapters of Acts (3:11ff.; 4:8ff.).他所领导的在聚集，然后才五旬（使徒1:15页） ，他是第一位布道者，此后（使徒2时14分几段） ，并代表布道者早期章节的行为（ 3点11法郎。 ; 4时08分几段） 。 He presides in judgment (Acts 5:1ff.; 8:20ff.).他主持的判断（使徒行5:1几段; 8:20几段） 。 Paul regards him as a "pillar" of the early church (Gal. 2:9).保罗对于他是一个"支柱"早期教会（ gal. 2时09分） 。
In a sense, he is also the first instrument of the Gentile mission (Acts 15:7), and his experience is representative of the intellectual revolution involved for Jewish Christians (Acts 10:1ff.).在某种意义上说，他也是第一次文书的gentile团（行为， 15时07分） ，以及他的经验是代表智力革命所涉及的犹太人基督徒（使徒行10:1几段） 。 At the Jerusalem Council he urged the admission of Gentile converts without submission to the Mosaic law (Acts 15:7ff.) and had table fellowship in the mainly Gentile church of Antioch (Gal. 2:12) until, to Paul's disgust, he withdrew in deference to Jewish-Christian opinion.在耶路撒冷，他会促请输入gentile转换成无以提交给马赛克法（行为， 15时07分几段） ，并已表团契在主要gentile教会安提（ gal. 2时12分）为止，以保罗的反感，他撤回听从了犹太-基督教的看法。 Essentially he was an "apostle of the circumcision" (Gal. 2:7ff.) but remained, despite obvious difficulties, a warm friend of Gentile Christians, whom he addresses in I Peter.基本上他是一个"传道者的包皮环切术" （ gal. 2点07法郎） ，但仍然存在，尽管明显的困难，热情的朋友， gentile基督教徒，其中他谈到在彼得。
In his lifetime and later, anti-Pauline forces sought to use Peter, without his encouragement.在他的有生之年，后来反华势力企图利用彼得，没有他的鼓励。 There was a Cephas party at Corinth (I Cor. 1:12), and in the pseudo-Clementine romances Peter confounds Paul, thinly disguised as Simon Magus.有一个cephas党在科林斯（林前1:12 ） ，并在伪克莱门泰传奇彼得confounds保罗，薄伪装为西蒙magus 。 Possibly party strife in Rome over the Jewish question (cf. Phil. 1:15) brought him thither.可能是党纷争，在罗马的犹太问题（参见菲尔。 1:15 ）带他上去。
There is no evidence that he was bishop of Rome or stayed long in the city.目前并没有证据显示他是罗马的主教或长期停留在这个城市。 I Peter was written there (so probably I Pet. 5:13), doubtless after Paul's death, for Silvanus and Mark were with him.彼得写有（这样也许我的宠物。 5时13分） ，无疑后，保罗的死因，为silvanus和Mark都是他的说法。 Probably (cf. Eusebius, Ecclesiastical History, III. 39) Mark's Gospel reflects Peter's preaching.大概（参见尤西比乌斯，教会历史上，三， 39 ）商标的福音反映了彼得的说教。 Peter died in Rome in the Neronian persecution (I Clement 5-6), probably by crucifixion (cf. John 21:18).彼得死在罗马，在neronian迫害（我克莱门特5-6 ） ，可能是通过在十字架上（参见约翰21时18分） 。 Recent excavations reveal an early cultus of Peter, but the original grave is unlikely ever to be found.最近发掘揭示出一种早期cultus的彼得，但原严重的是，不可能任何时候都可以找到。
Spurious writings in Peter's name, mainly in heretical interests, caused difficulties in the second century.杂散著作在彼得的名字，主要是在邪教的利益，造成不少困难，在公元二世纪。 Canonical works reflecting his teaching (including Mark's Gospel and the Petrine speeches in Acts) unitedly reflect a theology dominated by the concept of Christ as the Suffering Servant and the thought of the ensuing glory.典型作品反映了他的教师（包括商标的福音和petrine场演讲，行为）团结，反映了神学占主导地位的是概念，以基督为苦难的仆人和思想随之而来的光彩。 Crises in the life of Christ (eg, the transfiguration, I Pet. 5:1; II Pet. 1:16ff.) have made a deep impression.危机于现实生活中的基督（例如，变形，我的宠物。 5:1 ;第二宠物。 1:16几段）作出了深刻的印象。
AF
Walls自动对焦墙
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
O. Cullmann,
Peter; J. Lowe, Saint Peter; FH Chase, HDB; H Chadwick, "St. Peter and St. Paul
in Rome," JTS ns 8:3off.; TG Jalland, The Church and the Papacy; JE Walsh, The
Bones of St. Peter; E. Kirschbaum, The Tombs of St. Peter and St. Paul; FF
Bruce, Peter, Stephen, James and John; EJ Goodspeed, The Twelve.澳cullmann
，彼得的J.低于，圣彼得大教堂;跳频大通，建屋局; h查德威克， "圣彼得和圣保罗在罗马， " jts生理盐水8时03分起飞。 ;甘油三酯jalland
，教会和教皇;是沃尔什，骨头的圣彼得大教堂;体育kirschbaum ，该墓葬的圣彼得和圣保罗;法郎布鲁斯，彼得，张鉴泉，詹姆斯和约翰;
goodspeed对EJ ，有十二个。
Peter's primacy or leadership among the twelve apostles and in the primitive church is now generally accepted by Protestant and Catholic scholars alike. Differences on this matter arise rather between conservative biblical scholars, who accept the texts essentially as they stand, and more liberal ones who argue that a role Peter developed later was projected, somewhat inaccurately, back into the Gospel accounts. 彼得的首要地位或领导之间的十二个门徒，并在原始教会是现在普遍接受的，由新教和天主教学者一样。分歧，在这个问题上出现的，而不是保守的圣经学者，他们接受的文本基本上是因为他们的立场，更自由的人争辩一个角色彼得开发后，预计，有点失实，则返回到福音帐户。 Protestants and Catholics do continue to differ, however, on what the implications of Peter's leadership are for later ages and structures of the church.新教徒和天主教徒做继续不同之处，不过，就产生何种影响彼得的领导，是为后世和结构的教堂。
Simon, son of Jona or John, was among the first of the apostles called (Mark 1:16-18; Matt. 4:18-20), appears first in all biblical lists of apostles (see esp. Matt. 10:2), became part of an inner group especially close to Jesus, and was probably the first apostle to see the resurrected Jesus (I Cor. 15:5; Luke 24:34).西蒙的儿子jona或约翰，是最早的使徒们称为（马克1:16-18 ;马特。 4:18-20 ） ，即出现在圣经里所有的名单使徒（见电除尘器。马特。 10时02分） ，已成为部分党内组特别是在接近耶稣，并很可能是第一使徒见到复活后的耶稣（林前。 15时05分;路加福音24:34 ） 。 Repeatedly he served as an impetuous spokesman for all the apostles, and he also represented their collective desertion.他多次担任浮躁发言人所有门徒，他也代表了他们集体叛逃。 Peter first confessed that Jesus was the Messiah (Mark 8:29; Matt. 16:16; Luke 9:20) or Holy One (John 6:69); Jesus surnamed him alone the "rock" upon which he would build his church (Mark 3:16; Matt. 16:18; John 1:42); and the risen Lord charged Peter with the pastoral office (John 21:15-17).彼得首次承认耶稣是弥赛亚（马克8时29分;马特。 16:16 ;路加福音9时20分） ，或圣地之一（约翰福音6:69 ） ;耶稣的姓，仅他的"摇滚"后，他将建立他的教会（马克3:16 ;马特。 16:18 ;约翰1时42分）和复活的主被控彼得与农牧厅（约翰21:15-17 ） 。 In the primitive church, as described in the Acts of the Apostles, Peter clearly emerges as leader, the preacher at Pentecost, the one who receives the vision which opens the way to Cornelius and other Gentiles, and the decisive speaker in this regard at the Council of Jerusalem (Acts 15:7-11).在原始教会所描述的那样，在行为的使徒彼得清楚浮现，作为领导者，布道者在五旬节上，谁得到的远景，其中开辟道路科尼利厄斯和其他外邦人，并果断议长，在这方面，在安理会的耶路撒冷（使徒15:7-11 ） 。 Paul also singled him out (Gal. 1:18).保罗也把他（ gal. 1:18 ） 。 Fragmentary evidence indicates he later did missionary work outside Palestine, beginning in Antioch and ending in Rome.零星证据显示，他后来的传教工作外，巴勒斯坦开始在安提并结束在罗马。 Yet, as Protestants have been quick to point out, James appears actually to have presided in Jerusalem, and after the council there Peter disappears almost completely from the biblical picture.不过，由于新教徒已立即指出，詹姆斯似乎实际上已主持了在耶路撒冷，并在安理会有彼得消失，几乎完全从圣经图片。
Christians have interpreted the scriptural image of Peter's "primacy" very differently over the ages.基督徒解释圣经的形象，彼得的"至高无上"非常不同，在过去的千古罪人。 In reaction to the claims of Roman Catholics, Protestants have traditionally lent it no significance whatsoever.在反应索赔的罗马天主教徒，新教徒传统借给它没有任何意义可言。 Cullmann has argued more carefully that Peter himself was endowed with a special office as the primary eyewitness to our Lord and his resurrection, but that this was unique to him and therefore ceased upon his death. cullmann辩称，更仔细地说，彼得自己的天赋与一个专门的办公室，作为第一目击证人，以我们的主及他的复活，但是这是独一无二的，他并因此停止后，其死因。 A few more ecumenically minded Protestants have been willing to see in Peter the chief scriptural model for the pastoral office, ie, the rock upon whose witness the church is built, the one authorized to bind and loose, the spokesman whose own faith is upheld by the Lord's prayer (Luke 22:32), and the shepherd who feeds the sheep.数ecumenically志同道合的新教徒都乐意看到彼得行政圣经的模式，为农牧厅，即岩石后，其证人教堂是建，其中授权约束和松散，发言人，他们自己的信仰，是坚持主祷文（卢克22时32分） ，以及牧人饲料羊。
Roman Catholics believe that Peter's was a permanent office instituted by Christ and conferred upon the apostle's successors in the see of Rome, and that his primacy in the primitive church has fallen now to the bishops (popes) of Rome.罗马天主教徒相信彼得的是一个常设办事处是由基督赋予使徒的接班人，在看到的罗马，并认为他的首要地位，在原始教会现已降至主教（教宗）的罗马。 Most pointedly, and defined at Vatican Council in 1870, its First Dogmatic Constitution on the Church of Christ, also known as Pastor aeternus, made it a matter of Catholic faith to believe that Christ conferred primacy of jurisdiction over the whole church directly and without mediation (this against conciliarists) upon Peter, that the Petrine office and its primacy persist through the ages in the bishops of Rome, and that they therefore possess universal, ordinary jurisdiction over all of Christ's church.最尖锐的，并确定了在梵蒂冈会在1870年，其第一教条式的宪法对基督的教会，也称为牧师aeternus ，使得事情的天主教信仰相信基督授予至高无上的管辖权，整个教会直接和调解（这对conciliarists ）后，彼得说， petrine办事处及其首要地位，坚持通过年龄在主教是罗马，并因此，他们具备普遍性，普通管辖权所有基督的教会。 Vatican Council II, in its constitution on the church (Lumen gentium), reaffirmed the foregoing, but then went on in fact to place great stress upon all bishops acting together collegially.梵蒂冈理事会第二，在其宪法中有关教会（管腔gentium ） ，重申了前述情况，但随后又在事实上把很大的压力后，所有主教代理一起共事合议。 This Catholic claim to Petrine and Roman primacy rests upon two bases, one historical and the other theological.这个天主教声称petrine和古罗马时期的首要地位，取决于两个基地，一个历史和其他神学。
The historical claim is that Peter died a martyr as the first bishop of Rome and passed to succeeding bishops there his office and primacy.历史声称是彼得死亡烈士，作为第一罗马的主教，并交给接任主教有他的办公室和首要地位。 Protestants once vigorously attacked all stories about Peter's end, but the best evidence, as most scholars now agree, indicates that he in fact died a martyr in the time of Nero and that his cult originated very early in Rome, though Cullmann believes he was probably executed rather than buried at the present St. Peter's on the Vatican Hill.新教徒曾经大力抨击所有的故事，彼得的结局，但最好的证据，因为多数学者现在也同意，表明他实际上死于烈士，在当时的Nero的，并认为他邪教的起源非常早在罗马，虽然cullmann认为，他可能是处决，而不是埋在目前圣彼得对梵蒂冈山。 The Roman Church enjoyed a certain preeminence very early (as evidenced, eg, in I Clement 5; Ignatius, Rom. 1; Irenaeus, Against Heresies 3.3), but down to the end of the second century Rome was always considered as founded by Peter and Paul, a tradition which never wholly disappeared.罗马教会享有若干超群极早（明证，例如，在I克莱门特5 ;伊格光盘。一日;爱任纽，对异端邪说3.3 ） ，但低于去年底在公元二世纪，罗马一直被视为成立，由彼得和保罗，一个传统，从来没有完全消失。 Singular emphasis upon Peter as the founder and first bishop of Rome first emerged in the third century and became prominent in the later fourth century, especially as articulated by the popes who reigned between Damasus (366-84) and Leo (440-61).奇异强调彼得作为创始人和首罗马的主教首先出现于公元3世纪，并成为突出的，在后来的第四个世纪，特别是铰接式由教皇在位者之间达玛苏（ 366-84 ）和利奥（ 440-61 ） 。 As papal claims expanded to take in the whole church and met stiff resistance from emperors and patriarchs in Constantinople, popes insisted ever more clearly that they were the living embodiment of Peter and therefore enjoyed his primacy over the whole church.作为教皇债权扩大，以在整个教会，并会见了激烈的抵抗，从帝王patriarchs在君士坦丁堡，教宗坚持以往任何时候都更清楚地说，他们居住的体现彼得，因此欣赏他的首要地位超过整个教会。 Leo's formulation of this in letters and sermons remained fundamental throughout the Middle Ages and beyond.利奥的制定，这在信件和说教仍然是根本整个中世纪及以后。 Throughout the early Middle Ages the pope's highest title was vicar (or placeholder) of St. Peter, which gave way in the twelfth century to vicar of Christ.在整个中世纪初教宗的最高所有权被副主教（或占位符）的圣彼得大教堂，这给人的方式，在12世纪，以副主教的喊声。 Pope Gregory VII, the first of the powerful high medieval popes, identified almost mystically with Peter, and his excommunication of the emperor took the form of a prayer to St. Peter.罗马教皇格雷戈里七，第一强大的高中世纪教皇，确定了几乎超自然与彼得，和他的禁教的皇帝所采取的形式祈祷圣彼得。
Protestants have always objected that in Scripture especially and in the first century of the church's history there is no concern with Peter's rule in Rome or with provision for his supposed successors.新教徒一贯反对在经文中，特别是在第一世纪的教会历史上是没有的关注与Peter的统治下，在罗马或规定他的假定的接班人。 In recent years the most fundamental attacks have come, ironically, from Roman Catholics promoting collegiality.近年来，最根本的攻击来的，但讽刺的是，从罗马天主教徒促进合议制。 They have produced historical evidence to show that the Roman Church retained a presbyterial structure (making Peter and Clement merely spokesmen, not presiding bishops) into the second century, and that the church as a whole had a decentralized regional structure at least into the fourth, whereby councils of bishops ruled on larger issues and the Roman Church enjoyed at best a primacy of honor.它们产生的历史证据显示，罗马教会保留了一个presbyterial结构（使彼得和克莱门特只是代言人，而不是主持主教）到公元二世纪，并认为教会作为一个整体，一个分散的区域结构至少到第四，而议会的主教裁决更大的问题，与罗马教会享有充其量只是至高无上的荣誉。
Theologically the Roman Catholic Church bases its position on Matt. theologically天主教基地，其地位就马特。 16:18, claiming that Peter is the "rock" upon which the church is founded, thus giving it the full power of binding and loosing. 16:18 ，称彼得是"岩石"后，该教堂是建，授人以柄，它的全部力量，有约束力和松动。 The first certain application of this text to the Roman Church was by Pope Stephen I (254-57) in argument with Bishop Cyprian of Carthage over the baptism of heretics.第一某些应用这一案文向罗马教会是由罗马教皇斯蒂芬一（ 254-57 ） ，在争论主教塞浦路斯的迦太基超过洗礼的异端。 This interpretation prevailed in Rome and has been the mainstay of papal documents and claims to this day.这个解释占了上风，在罗马，并一直为主体的教皇文件，并声称这一天。 But other interpretations persisted elsewhere.但其他的解释，坚持别处。 The most common Protestant view happens also to be that found in the earliest extant commentary on this text (by Origen), namely, that the "rock" upon which the church stands is Peter's confession of faith.最常见的新教的见解，也被发现，在最早的评点对这一案文（渊源） ，即表示， "岩石"时，教会的立场是彼得的自白信念。 Those concentrating upon the "power of binding and loosing" in that text generally saw it conferred upon the entire episcopate of which Peter was but a symbol or spokesman (this in Cyprian, Augustine, and much of the Eastern Orthodox tradition).这些集中后， "权力的约束力和松动" ，即文本一般看到它赋予整个主教，其中彼得而是一个符号或发言人（这在塞浦路斯，奥古斯丁，以及大部分的东正教传统） 。
Modern exegesis has produced some surprising twists.现代训诂学产生了一些令人吃惊的波折。 Some Protestants say the rock clearly refers to Peter and only by extension to his faith, while liberal Protestants and Catholics claim that this is not an authentic saying of Jesus but rather reflects the coming of "early Catholicism" in the primitive church.一些新教徒说，摇滚乐显然是指彼得和只有延伸到他的信仰，而自由新教徒和天主教徒称，这是不真确的说法，耶稣，而是反映了未来的"早期天主教" ，在原始的教会。 Moreover, progressive Catholic theologians concede that this saying, whatever its exact meaning and referent, cannot serve as a direct proof text for the Roman papacy and its primatial claims.此外，渐进式的天主教神学家承认这句话，不管其确切含义和指涉，不能作为直接证据文本为罗马教皇及其primatial索赔。 Hans Kung has rejected entirely any scriptural basis for a Roman claim to primacy, whereas R. Brown, more cautiously, argues that the scriptural image of Peter's leadership and the Roman Church's early eminence together produce a "trajectory" from which Roman primacy is a defensible conclusion.汉斯功拒绝了，完全没有圣经依据，为古罗马人的首要地位，而九十亿人，更为谨慎，认为圣经的形象，彼得的领导和罗马教会的早期隆起一道产生"轨迹" ，从罗马的首要地位是一个辩证结论。 Conservative Protestants continue to focus upon Peter's confessional recognition of Jesus as the Messiah as the foundational rock of the church and its disciplinary powers.保守的新教徒继续把重点放在后，彼得的自白承认耶稣是弥赛亚，作为基础性的岩石教堂和其纪律处分的权力。
J Van
Engen j范Engen的
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
NCE, XI, 20-5;
LTK, VIII, 334-41; O. Cullmann, Peter; R. Brown, K. Donfried, and J. Reumann,
eds., Peter in the NT; P. Empie and T. Murphy, eds., Papal Primacy and the
Universal Church.罗富国教育学院，西安， 20-5 ; ltk ，八， 334-41 ;澳cullmann
，彼得;传译布朗调donfried ，及J reumann合编，彼得在新台币;页empie和汤匙墨菲合编，教皇首要地位和普世教会。
The life of St. Peter may be conveniently considered under the following heads:生命的圣彼得大教堂，可方便地考虑根据以下组长：
I. Until the Ascension of Christ一到阿森松基督
II.二。 St. Peter in Jerusalem and Palestine after the Ascension圣彼得在耶路撒冷和巴勒斯坦后，阿森松
III.三。 Missionary Journeys in the East; The Council of the Apostles传教行程，在东部地区;安理会的使徒
IV.四。 Activity and Death in Rome; Burial-place活动和死亡在罗马;土葬位
V. Feasts of St. Peter五宴圣彼得
VI.六。 Representations of St. Peter交涉的圣彼得
I. UNTIL THE ASCENSION OF CHRIST一到阿森松基督
Bethsaida bethsaida
St. Peter's true and original name was Simon, sometimes occurring in the form Symeon.圣彼得的真正和原来的名字是西门，有时也出现在表格symeon 。 (Acts 15:14; 2 Peter 1:1). （使徒15时14分， 2彼得1:1 ） 。 He was the son of Jona (Johannes) and was born in Bethsaida (John 1:42, 44), a town on Lake Genesareth, the position of which cannot be established with certainty, although it is usually sought at the northern end of the lake.他的儿子jona （约翰内斯）和出生于bethsaida （约翰1时42分， 44个） ，镇湖genesareth ，地位不能确立与肯定，尽管它通常是寻求在北端的湖。 The Apostle Andrew was his brother, and the Apostle Philip came from the same town.使徒保罗安德鲁是他的弟弟，与圣弘来自同一个城镇。
Capharnaum capharnaum
Simon settled in Capharnaum, where he was living with his mother-in-law in his own house (Matthew 8:14; Luke 4:38) at the beginning of Christ's public ministry (about AD 26-28).西蒙定居在capharnaum ，在那里，他的生活与他的母亲在法律中还有自己的房子（马太8时14分;路加福音4时38分）在开始基督的公共事务部（约公元26-28 ） 。 Simon was thus married, and, according to Clement of Alexandria (Stromata, III, vi, ed. Dindorf, II, 276), had children.西蒙因此，已婚，并根据克莱门特的亚历山德里亚（基质，三，六，教育署。丁多夫，二， 276 ） ，有子女。 The same writer relates the tradition that Peter's wife suffered martyrdom (ibid., VII, xi ed. cit., III, 306).同时作家关乎传统彼得的妻子遭受殉道（同上，第七，第十一版引文中，三， 306 ） 。 Concerning these facts, adopted by Eusebius (Hist. Eccl., III, xxxi) from Clement, the ancient Christian literature which has come down to us is silent.关于这些事实，并通过尤西比乌斯（ hist. eccl ，三，三十一） ，由克莱门特，古代基督教文献，其中已回落，我们认为，这是保持沉默。 Simon pursued in Capharnaum the profitable occupation of fisherman in Lake Genesareth, possessing his own boat (Luke 5:3).西蒙追求capharnaum赚钱占领渔民在湖genesareth ，拥有自己的船（路加福音5时03分） 。
Peter meets Our Lord彼得会见我们的主
Like so many of his Jewish contemporaries, he was attracted by the Baptist's preaching of penance and was, with his brother Andrew, among John's associates in Bethania on the eastern bank of the Jordan.像他的许多犹太人同时代的，他被我吸引，由浸信会的传教的忏悔，并与他的弟弟郑家富，其中包括约翰的同伙在bethania对东岸的约旦。 When, after the High Council had sent envoys for the second time to the Baptist, the latter pointed to Jesus who was passing, saying, "Behold the Lamb of God", Andrew and another disciple followed the Saviour to his residence and remained with Him one day.当后，高会曾派出特使，为第二届的时候，浸会，后者则指出，耶稣的人路过，他说： "看哪，神的羔羊" ，郑家富及另一弟子跟随救主，以他的住所，并仍与他一天。 Later, meeting his brother Simon, Andrew said "We have found the Messias", and brought him to Jesus, who, looking upon him, said: "Thou art Simon the son of Jona: thou shalt be called Cephas, which is interpreted Peter".后来，会议他的弟弟西蒙，安德鲁说： "我们已经找到了messias " ，并带他到耶稣，他们看后，他说： "你的艺术西蒙的儿子jona ：你被称为cephas ，这是彼得解释" 。 Already, at this first meeting, the Saviour foretold the change of Simon's name to Cephas (Kephas; Aramaic Kipha, rock), which is translated Petros (Latin, Petrus) a proof that Christ had already special views with regard to Simon.目前，在这第一次会议上，救世主预言的变化西蒙的名字cephas （ kephas ;阿拉姆语kipha ，摇滚乐） ，这是翻译佩特罗斯（拉丁语， Petrus餐厅）证明基督已经特别意见，至于西门。 Later, probably at the time of his definitive call to the Apostolate with the eleven other Apostles, Jesus actually gave Simon the name of Cephas (Petrus), after which he was usually called Peter, especially by Christ on the solemn occasion after Peter's profession of faith (Matthew 16:18; cf. below).后来，很可能是在时间的，他明确呼吁到牧灵与11名其他门徒，耶稣其实是给西蒙的名字cephas （ Petrus餐厅） ，之后，他通常是所谓的彼得，特别是由基督就严肃的场合后，彼得的专业信仰（马太16:18 ;比照下文） 。 The Evangelists often combine the two names, while St. Paul uses the name Cephas.福音常常把两个名字，而圣保禄用途名称cephas 。
Peter becomes a disciple彼得成为弟子
After the first meeting Peter with the other early disciples remained with Jesus for some time, accompanying Him to Galilee (Marriage at Cana), Judaea, and Jerusalem, and through Samaria back to Galilee (John 2-4).第一次会议后，彼得与其他早期弟子仍与耶稣有一段时间，随同他到加利利（婚姻在迦南镇） ，犹太，耶路撒冷，并通过撒马利亚回到加利利（约翰2-4 ） 。 Here Peter resumed his occupation of fisherman for a short time, but soon received the definitive call of the Saviour to become one of His permanent disciples.这里彼得恢复其占领的渔民进行了短暂的时间，但很快都接到了明确的呼唤救世主成为他的一个永久性的弟子。 Peter and Andrew were engaged at their calling when Jesus met and addressed them: "Come ye after me, and I will make you to be fishers of men".彼得和安德鲁从事于自己的电话，当耶稣会面，并向他们说： "你们都来后，我，我将让您将渔民的男人" 。 On the same occasion the sons of Zebedee were called (Matthew 4:18-22; Mark 1:16-20; Luke 5:1-11; it is here assumed that Luke refers to the same occasion as the other Evangelists).在同一场合的儿子zebedee ，被称为（马太4:18-22 ;马克1:16-20 ;路加福音5:1-11 ;正是在这里假定路加是指在同一场合，因为其他福音） 。 Thenceforth Peter remained always in the immediate neighbourhood of Our Lord.此后彼得仍然始终在紧邻我们的主。 After preaching the Sermon on the Mount and curing the son of the centurion in Capharnaum, Jesus came to Peter's house and cured his wife's mother, who was sick of a fever (Matthew 8:14-15; Mark 1:29-31).经过说教山上宝训及固化儿子的百人，在capharnaum ，耶稣来到彼得家，治好他的妻子的母亲，她是生病的发烧（马太8:14-15 ;马克1:29-31 ） 。 A little later Christ chose His Twelve Apostles as His constant associates in preaching the kingdom of God.一点后来耶稣选择了他的十二使徒，因为他不断同伙在宣扬神的国度。
Growing prominence among the Twelve日益突出，其中12个
Among the Twelve Peter soon became conspicuous.其中12彼得很快就成了突出。 Though of irresolute character, he clings with the greatest fidelity, firmness of faith, and inward love to the Saviour; rash alike in word and act, he is full of zeal and enthusiasm, though momentarily easily accessible to external influences and intimidated by difficulties.虽然手软的性格，他仍然顽固以最大的忠诚，坚定的信念，与内向爱救世主;皮疹，都在Word和行为模式，他是充满了热情和积极性，虽然一时容易获得外来的影响和恐吓的困难。 The more prominent the Apostles become in the Evangelical narrative, the more conspicuous does Peter appear as the first among them.更为突出的使徒，成为在福音叙事，更加突出是否彼得似乎为首次当中。 In the list of the Twelve on the occasion of their solemn call to the Apostolate, not only does Peter stand always at their head, but the surname Petrus given him by Christ is especially emphasized (Matthew 10:2): "Duodecim autem Apostolorum nomina haec: Primus Simon qui dicitur Petrus. . ."; Mark 3:14-16: "Et fecit ut essent duodecim cum illo, et ut mitteret eos praedicare . . . et imposuit Simoni nomen Petrus"; Luke 6:13-14: "Et cum dies factus esset, vocavit discipulos suos, et elegit duodecim ex ipsis (quos et Apostolos nominavit): Simonem, quem cognominavit Petrum . . ."在名单上的12名有关场合的严正呼吁各使徒，不仅彼得立场，总是在自己的头，但姓Petrus餐厅，让他由基督是特别强调（马太10时02分）说： " duodecim autem apostolorum nomina haec ： primus西蒙qui dicitur Petrus餐厅… … 。 " ;马克3:14-16 ： " ET外星人fecit当Essent联合duodecim暨那个王当mitteret eos praedicare … … 。等imposuit西莫尼名字Petrus餐厅" ;路加福音6:13-14 ： " ET外星人暨模具factus esset ， vocavit discipulos suos等elegit duodecim特惠ipsis （ quos等的Apostolos nominavit ） ： simonem ，终止cognominavit petrum … … 。 " On various occasions Peter speaks in the name of the other Apostles (Matthew 15:15; 19:27; Luke 12:41, etc.).在不同的场合，彼得说话的名义其余的使徒（马太15:15 ; 19时27分;卢克12时41分，等等） 。 When Christ's words are addressed to all the Apostles, Peter answers in their name (eg, Matthew 16:16).当耶稣的话是针对所有的使徒彼得回答了在其名称（例如，马修16:16 ） 。 Frequently the Saviour turns specially to Peter (Matthew 26:40; Luke 22:31, etc.).经常救世主轮流特意向彼得（马太26:40 ;卢克22时31分，等等） 。
Very characteristic is the expression of true fidelity to Jesus, which Peter addressed to Him in the name of the other Apostles.非常着特点，就是表达的真正忠实于耶稣，彼得给他的名字，其他的使徒。 Christ, after He had spoken of the mystery of the reception of His Body and Blood (John 6:22 sqq.) and many of His disciples had left Him, asked the Twelve if they too should leave Him; Peter's answer comes immediately: "Lord to whom shall we go? thou hast the words of eternal life. And we have believed and have known, that thou art the Holy One of God" (Vulgate "thou art the Christ, the Son of God").基督后，他讲的奥秘，接待他的身体和血（约翰6时22 sqq ） ，而且他的许多弟子离开了他，问了12个，如果他们也应该离开他;彼得的答案来，立即说： "主，其中我们应何去何从？祢关于永生的话，而且我们相信，有众所周知的，你是艺术圣地之一，以神之名" （ vulgate " ，祢基督，是神的儿子" ） 。 Christ Himself unmistakably accords Peter a special precedence and the first place among the Apostles, and designates him for such on various occasions.基督本人无误协定彼得一个特殊的排名和排名的榜首使徒，并指定他为这种在不同的场合。 Peter was one of the three Apostles (with James and John) who were with Christ on certain special occasions the raising of the daughter of Jairus from the dead (Mark 5:37; Luke 8:51); the Transfiguration of Christ (Matthew 17:1; Mark 9:1; Luke 9:28), the Agony in the Garden of Gethsemani (Matthew 26:37; Mark 14:33).彼得是其中的三个使徒（詹姆斯和约翰） ，他们已经与基督同在某些特殊场合提高女儿jairus从死里复活（马克5:37 ;卢克8时51分） ;变形的基督（马太17 ： 1 ;标志9:1 ;路加福音9时28分） ，在痛苦的花园盖特塞马尼（马太26:37 ;大关14:33 ） 。 On several occasions also Christ favoured him above all the others; He enters Peter's boat on Lake Genesareth to preach to the multitude on the shore (Luke 5:3); when He was miraculously walking upon the waters, He called Peter to come to Him across the lake (Matthew 14:28 sqq.); He sent him to the lake to catch the fish in whose mouth Peter found the stater to pay as tribute (Matthew 17:24 sqq.).好几次，也基督赞成他的上述所有其他国家，他进入彼得的船湖genesareth鼓吹向千头万绪对岸上（路加福音5时03分） ，当他奇迹般地散步后，水域，他呼吁彼得来他整个湖（马太14时28 sqq ） ;他送他到湖边捕捉鱼的嘴彼得发现该州支付致敬（马太17时24 sqq ） 。
Peter becomes Head of the Apostles彼得成为头部的使徒
In especially solemn fashion Christ accentuated Peter's precedence among the Apostles, when, after Peter had recognized Him as the Messias, He promised that he would be head of His flock.特别是在庄严的时装基督加速彼得的排名最先的使徒，当后，彼得已认识到他作为messias ，他许诺说，他将头的他的羊群。 Jesus was then dwelling with His Apostles in the vicinity of Caesarea Philippi, engaged on His work of salvation.耶稣当时住家与他的门徒在附近的caesarea Philippi撰写，从事对他的拯救工作。 As Christ's coming agreed so little in power and glory with the expectations of the Messias, many different views concerning Him were current.作为基督的未来同意这么少，在权力和荣耀与期待的messias ，有很多不同的看法，他被电流。 While journeying along with His Apostles, Jesus asks them: "Whom do men say that the Son of man is?"而旅与他的门徒，耶稣问他们： "谁做的男子说，人子是" ？ The Apostles answered: "Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets".使徒们回答说： "一些施洗约翰，和其他一些埃利亚斯等jeremias ，或其中的先知" 。 Jesus said to them: "But whom do you say that I am?"耶稣对他们说： "但谁，你说我" ？ Simon said: "Thou art Christ, the Son of the living God".西蒙说： "你的艺术是基督，生命的上帝之子" 。 And Jesus answering said to him: "Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven. And I say to thee: That thou art Peter [Kipha, a rock], and upon this rock [Kipha] I will build my church [ekklesian], and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven".耶稣回答说，对他说： "祝福里，西蒙酒吧- jona ：因为血肉祂所没有透露它向你，但我的父亲是谁在天堂，而且我告诉你：你的艺术彼得[ kipha ，摇滚] ，并经本岩[ kipha ]我要建立我的教会[ ekklesian ] ，地狱之门，应不会得逞反对这方案，我将会给你钥匙的天国，并不管你绑定后，地球上的，应加以约束，又在天上：不管你松散，在地球上，它应松动也是在天上" 。 Then he commanded his disciples, that they should tell no one that he was Jesus the Christ (Matthew 16:13-20; Mark 8:27-30; Luke 9:18-21).然后他指挥他的弟子们，他们应该知道，没有人认为他是耶稣基督（马太16:13-20 ;马克8:27-30 ;路加福音9:18-21 ） 。
By the word "rock" the Saviour cannot have meant Himself, but only Peter, as is so much more apparent in Aramaic in which the same word (Kipha) is used for "Peter" and "rock".一词由"岩石"救世主不能有自己的意思，但只有彼得，因为这么明显，阿拉姆语，在这同一个词（ kipha ）是用于"彼得"和"岩石" 。 His statement then admits of but one explanation, namely, that He wishes to make Peter the head of the whole community of those who believed in Him as the true Messias; that through this foundation (Peter) the Kingdom of Christ would be unconquerable; that the spiritual guidance of the faithful was placed in the hands of Peter, as the special representative of Christ.他的发言，然后承认的，但有一种解释，那就是他的意愿，使彼得头部的整个社会的人相信，在他的真实messias ;透过这个基金会（彼得） ，英国基督教会不克;精神为指导，忠实地摆在了手中彼得，作为特别代表基督的复活。 This meaning becomes so much the clearer when we remember that the words "bind" and "loose" are not metaphorical, but Jewish juridical terms.这意思变得这么多了更清晰的时候，我们记得的话： "约束"和"松散" ，是不是隐喻，但犹太人的法律条款。 It is also clear that the position of Peter among the other Apostles and in the Christian community was the basis for the Kingdom of God on earth, that is, the Church of Christ.它也清楚地表明立场，彼得在其他使徒和在基督教社会是基础，为神的国度地球上，也就是基督的教会。 Peter was personally installed as Head of the Apostles by Christ Himself.彼得亲自安装在头部的使徒由基督自己。 This foundation created for the Church by its Founder could not disappear with the person of Peter, but was intended to continue and did continue (as actual history shows) in the primacy of the Roman Church and its bishops.在此基础上形成对于教会其创始人可能不会自动消失，与人的彼得，但目的是要继续做，继续（为实际历史证明） ，在至高无上的罗马教会和主教们。
Entirely inconsistent and in itself untenable is the position of Protestants who (like Schnitzer in recent times) assert that the primacy of the Roman bishops cannot be deduced from the precedence which Peter held among the Apostles.完全不一致，本身就是站不住脚的，是立场的新教徒者（如schnitzer最近一个时期）断言至高无上的罗马主教不能推断，从排名，其中彼得间举行的使徒。 Just as the essential activity of the Twelve Apostles in building up and extending the Church did not entirely disappear with their deaths, so surely did the Apostolic Primacy of Peter not completely vanish.正如基本活动的十二使徒，建立和扩大教会并没有完全消失，他们的死亡，所以一定没有使徒的首要彼得并没有完全消失。 As intended by Christ, it must have continued its existence and development in a form appropriate to the ecclesiastical organism, just as the office of the Apostles continued in an appropriate form.正如基督，就必须有持续的生存和发展，在适当的形式向教会的有机体，正如办公室的使徒们继续以适当的形式。
Objections have been raised against the genuineness of the wording of the passage, but the unanimous testimony of the manuscripts, the parallel passages in the other Gospels, and the fixed belief of pre-Constantine literature furnish the surest proofs of the genuineness and untampered state of the text of Matthew (cf. "Stimmen aus MariaLaach", I, 1896,129 sqq.; "Theologie und Glaube", II, 1910, 842 sqq.).问题提出过异议对道地的措辞通过，但一致的证词，这些手稿，平行通道，在其他福音，以及固定的信念，预君士坦丁文学提供了可靠的证据的真实性和untampered状态文马修（参见" stimmen澳大利亚marialaach " ，我想， 1896,129 sqq 。 ; " theologie und glaube " ，第二章， 1910年， 842 sqq ） 。
His difficulty with Christ's Passion他的困难与基督的激情
In spite of his firm faith in Jesus, Peter had so far no clear knowledge of the mission and work of the Saviour.尽管他有坚定的信念，在耶稣，彼得曾到目前为止，还没有明确的认识，任务和工作的救世主。 The sufferings of Christ especially, as contradictory to his worldly conception of the Messias, were inconceivable to him, and his erroneous conception occasionally elicited a sharp reproof from Jesus (Matthew 16:21-23, Mark 8:31-33).痛苦的，尤其是基督，因为有矛盾他的世俗观的若干messias ，不可思议的，他和他的错误概念，偶尔引起了尖锐谴责的，由耶稣（马太16:21-23 ，马克8:31-33 ） 。 Peter's irresolute character, which continued notwithstanding his enthusiastic fidelity to his Master, was clearly revealed in connection with the Passion of Christ.彼得的犹豫的性格，继续尽管他的热情忠实于他的主人，显然是显示他涉嫌与激情的喊声。 The Saviour had already told him that Satan had desired him that he might sift him as wheat.救世主已经告诉他，撒旦曾经想要他表示，他可能对他进行筛选，由于小麦。 But Christ had prayed for him that his faith fail not, and, being once converted, he confirms his brethren (Luke 22:31-32).但基督祈祷，为他的信仰不能没有，而且，一旦被转换，他证实他的兄弟们（路加福音22:31-32 ） 。 Peter's assurance that he was ready to accompany his Master to prison and to death, elicited Christ's prediction that Peter should deny Him (Matthew 26:30-35; Mark 14:26-31; Luke 22:31-34; John 13:33-38).彼得的保证，表示他愿意陪他的主人来监狱和死刑，引起了基督的预言彼得应该否认他（马太26:30-35 ;马克14:26-31 ;路加福音22:31-34 ;约翰13时33分-38 ） 。
When Christ proceeded to wash the feet of His disciples before the Last Supper, and came first to Peter, the latter at first protested, but, on Christ's declaring that otherwise he should have no part with Him, immediately said: "Lord, not only my feet, but also my hands and my head" (John 13:1-10).当基督接着洗的脚，他的弟子前最后的晚餐，并先以彼得，后者在第一次抗议，但对基督的宣告，否则他应该有没有参与他的说法，立即说： "主啊，不但我的脚，而且我的手和我的头" （约翰福音13:1-10 ） 。 In the Garden of Gethsemani Peter had to submit to the Saviour's reproach that he had slept like the others, while his Master suffered deadly anguish (Mark 14:37).在花园的盖特塞马尼彼得已经提交给救主的非议，他曾睡在同其他人一样，而他的师父遭受致命的痛苦（马克14时37分） 。 At the seizing of Jesus, Peter in an outburst of anger wished to defend his Master by force, but was forbidden to do so.在缴获的耶稣，彼得是一个突出的愤怒，希望捍卫他的主人用武力，但被禁止这样做。 He at first took to flight with the other Apostles (John 18:10-11; Matthew 26:56); then turning he followed his captured Lord to the courtyard of the High Priest, and there denied Christ, asserting explicitly and swearing that he knew Him not (Matthew 26:58-75; Mark 14:54-72; Luke 22:54-62; John 18:15-27).他在第一次飞行，与其他门徒（约翰18:10-11 ;马修26:56 ） ，然后把他跟他的被俘主庭院的高级神职人员，并有基督否认，坚称明确，并宣誓就职，他认识他不（马太26:58-75 ;马克14:54-72 ;路加福音22:54-62 ;约翰18:15-27 ） 。 This denial was of course due, not to a lapse of interior faith in Christ, but to exterior fear and cowardice.这种剥夺是的，当然是由于，而不是事隔内部在基督里的信仰，但对外部的恐惧和懦弱。 His sorrow was thus so much the greater, when, after his Master had turned His gaze towards him, he clearly recognized what he had done.他的悲哀，因此，这么多越大，当后，他的主人已经把他的目光朝他时，他清楚地认识到他这样的人。
The Risen Lord confirms Peter's precedence复活的主印证了彼得的排名
In spite of this weakness, his position as head of the Apostles was later confirmed by Jesus, and his precedence was not less conspicuous after the Resurrection than before.尽管这一弱点，他所担任的职务，使徒们后来被证实是由耶稣，和他的排名是不那么显眼复活之后比以前。 The women, who were the first to find Christ's tomb empty, received from the angel a special message for Peter (Mark 16:7).女子中，谁是第一个发现耶稣的空墓，收到了来自天使一个特殊的讯息，彼得（马克16时07分） 。 To him alone of the Apostles did Christ appear on the first day after the Resurrection (Luke 24:34; 1 Corinthians 15:5).他带我的门徒没有基督出现在第一天结束后复活（路24:34 ;哥林多前书15时05分） 。 But, most important of all, when He appeared at the Lake of Genesareth, Christ renewed to Peter His special commission to feed and defend His flock, after Peter had thrice affirmed his special love for his Master (John 21:15-17).但是，最重要的是，当他出现在湖genesareth ，基督再度彼得他的特别委员会，以饲料和捍卫他的羊群后，彼得曾三次肯定，他特别爱他的主人（约翰21:15-17 ） 。 In conclusion Christ foretold the violent death Peter would have to suffer, and thus invited him to follow Him in a special manner (John 21:20-23).在总结基督预言暴力致死彼得将不得不蒙受损失，因此邀请他来追随他，在一个特殊的方式（约翰21:20-23 ） 。 Thus was Peter called and trained for the Apostleship and clothed with the primacy of the Apostles, which he exercised in a most unequivocal manner after Christ's Ascension into Heaven.因此被称为彼得和训练有素，为apostleship温饱与至高无上的门徒，这是他在行使一个最明确的态度后，基督的阿森松进入天堂。
II.二。 ST.圣。 PETER IN JERUSALEM AND PALESTINE AFTER THE ASCENSION彼得在耶路撒冷和巴勒斯坦后，阿森松
Our information concerning the earliest Apostolic activity of St. Peter in Jerusalem, Judaea, and the districts stretching northwards as far as Syria is derived mainly from the first portion of the Acts of the Apostles, and is confirmed by parallel statements incidentally in the Epistles of St. Paul.我们的资料最早传教活动的圣彼得在耶路撒冷，犹太，和各区的拉伸向北据叙利亚是主要来自第一部分的行为的使徒，并证实是由平行报表顺便在教会中圣保禄。 Among the crowd of Apostles and disciples who, after Christ's Ascension into Heaven from Mount Olivet, returned to Jerusalem to await the fulfilment of His promise to send the Holy Ghost, Peter is immediately conspicuous as the leader of all, and is henceforth constantly recognized as the head of the original Christian community in Jerusalem.人群中的使徒和弟子的人，经过基督的阿森松岛到天堂从摩司科特，回到耶路撒冷，以等待履行他的诺言，把圣灵，彼得是立即突出，作为领导者的一切，并从此不断确认为团长原基督教社会在耶路撒冷。 He takes the initiative in the appointment to the Apostolic College of another witness of the life, death and resurrection of Christ to replace Judas (Acts 1:15-26).他采取主动，在被任命为宗座大学的另一名证人的生命，死亡和复活的基督，以取代犹大（使徒1:15-26 ） 。 After the descent of the Holy Ghost on the feast of Pentecost, Peter standing at the head of the Apostles delivers the first public sermon to proclaim the life, death, and resurrection of Jesus, and wins a large number of Jews as converts to the Christian community (Acts 2:14-41).之后后裔的圣灵就宴的五旬，彼得站在元首的使徒们提供了第一次公开讲道宣告生命，死亡，与复活的耶稣，并赢得了大批犹太人作为转换基督教社区（使徒2:14-41 ） 。 First of the Apostles, he worked a public miracle, when with John he went up into the temple and cured the lame man at the Beautiful Gate.首先，使徒们后，他公开的奇迹，当约翰他上升到庙宇和治愈跛男子，在美丽的大门。 To the people crowding in amazement about the two Apostles, he preaches a long sermon in the Porch of Solomon, and brings new increase to the flock of believers (Acts 3:1-4:4).向市民拥挤在惊异约两个门徒，他鼓吹长期说教，在玄关的索罗门，并带来新的增长点，以此地的信徒（行为3:1-4:4 ） 。
In the subsequent examinations of the two Apostles before the Jewish High Council, Peter defends in undismayed and impressive fashion the cause of Jesus and the obligation and liberty of the Apostles to preach the Gospel (Acts 4:5-21).在随后的考试的两个门徒之前，犹太人高级理事会，彼得辩护，在undismayed和令人印象深刻的时装事业，耶稣和义务与自由的传道者，以传福音（使徒4:5-21 ） 。 When Ananias and Sapphira attempt to deceive the Apostles and the people Peter appears as judge of their action, and God executes the sentence of punishment passed by the Apostle by causing the sudden death of the two guilty parties (Acts 5:1-11).当ananias和sapphira企图欺骗使徒和人民彼得看来，作为判断自己的行动，与神的执行刑期的处罚通过使徒所造成猝死的两名涉案人（行为5:1-11 ） 。 By numerous miracles God confirms the Apostolic activity of Christ's confessors, and here also there is special mention of Peter, since it is recorded that the inhabitants of Jerusalem and neighbouring towns carried their sick in their beds into the streets so that the shadow of Peter might fall on them and they might be thereby healed (Acts 5:12-16).由无数奇迹上帝证实使徒活动基督的师，在这里也有特别提到了彼得，因为它记载耶路撒冷居民和邻近城镇进行了生病在床到街头，使阴影彼得可能落在他们，他们可能因而愈合（使徒5:12-16 ） 。 The ever-increasing number of the faithful caused the Jewish supreme council to adopt new measures against the Apostles, but "Peter and the Apostles" answer that they "ought to obey God rather than men" (Acts 5:29 sqq.).在人数不断增加的忠实引起犹太最高理事会采取新的措施，以防使徒，但"彼得与使徒"的答案，他们"应该听从上帝，而不是男人" （使徒5时29 sqq ） 。 Not only in Jerusalem itself did Peter labour in fulfilling the mission entrusted to him by his Master.不仅在耶路撒冷本身却彼得劳工在完成任务托付给他的主人。 He also retained connection with the other Christian communities in Palestine, and preached the Gospel both there and in the lands situated farther north.他还保留了他们涉嫌与其他基督信仰团体在巴勒斯坦，并宣扬福音，并在该地位于更远的北方。 When Philip the Deacon had won a large number of believers in Samaria, Peter and John were deputed to proceed thither from Jerusalem to organize the community and to invoke the Holy Ghost to descend upon the faithful.当弘执事赢得了大批的信徒们在撒马利亚，彼得和约翰被deputed着手上去，从耶路撒冷举办社区和引用圣灵来降临忠贞不渝。 Peter appears a second time as judge, in the case of the magician Simon, who had wished to purchase from the Apostles the power that he also could invoke the Holy Ghost (Acts 8:14-25).彼得看来，第二次担任法官，在案件魔术师西门，他们希望购买从宗徒们的权力，他也可以援引圣灵（使徒8:14-25 ） 。 On their way back to Jerusalem, the two Apostles preached the joyous tidings of the Kingdom of God.当他们返回耶路撒冷，这两个门徒鼓吹喜事，那儿的神的国度。 Subsequently, after Paul's departure from Jerusalem and conversion before Damascus, the Christian communities in Palestine were left at peace by the Jewish council.后来，经过保罗的离开耶路撒冷和转换之前，大马士革，基督教社区在巴勒斯坦被留在和平所犹太教会最高理事会。
Peter now undertook an extensive missionary tour, which brought him to the maritime cities, Lydda, Joppe, and Caesarea.彼得现在答应了广泛的传教之旅，又带他到海上城市， lydda ，若佩，并caesarea 。 In Lydda he cured the palsied Eneas, in Joppe he raised Tabitha (Dorcas) from the dead; and at Caesarea, instructed by a vision which he had in Joppe, he baptized and received into the Church the first non-Jewish Christians, the centurion Cornelius and his kinsmen (Acts 9:31-10:48).在lydda他治好了性麻痹埃内亚斯，若佩他提出了客厅，餐厅（ dorcas ）从死里复活，以及在caesarea ，指示由一个远景，他在若佩，他受洗，并获得进入教会第一个非犹太人，基督信徒，这个百人科尼利厄斯和他的亲人致敬（使徒9:31-10:48 ） 。 On Peter's return to Jerusalem a little later, the strict Jewish Christians, who regarded the complete observance of the Jewish law as binding on all, asked him why he had entered and eaten in the house of the uncircumcised.对彼得回到耶路撒冷一点后，严格犹太人基督徒，他们认为完全遵守犹太法律约束力，问他为什么，他已经进入吃在众议院中的32 ％ 。 Peter tells of his vision and defends his action, which was ratified by the Apostles and the faithful in Jerusalem (Acts 11:1-18).彼得告诉他的远见和辩护，他的行动，其中被批准的使徒和信徒们在耶路撒冷（使徒11:1-18 ） 。 A confirmation of the position accorded to Peter by Luke, in the Acts, is afforded by the testimony of St. Paul (Galatians 1:18-20).证实了这一立场给予彼得由卢克，在行为的，是所提供的证词圣保禄（加拉太1:18-20 ） 。 After his conversion and three years' residence in Arabia, Paul came to Jerusalem "to see Peter".之后，他的转化率和3年居住在阿拉伯，保罗来到耶路撒冷" ，以见Peter " 。 Here the Apostle of the Gentiles clearly designates Peter as the authorized head of the Apostles and of the early Christian Church.在这里，使徒保罗的外邦人明确指定彼得作为核定头部的门徒和早期基督教教堂。 Peter's long residence in Jerusalem and Palestine soon came to an end.彼得的长期居住在耶路撒冷和巴勒斯坦即将落下帷幕。 Herod Agrippa I began (AD 42-44) a new persecution of the Church in Jerusalem; after the execution of James, the son of Zebedee, this ruler had Peter cast into prison, intending to have him also executed after the Jewish Pasch was over.希律agrippa我开始（公元42-44 ）的一个新的迫害教会在耶路撒冷;处决后的詹姆斯，他们儿子的zebedee ，这个统治者曾彼得投入监狱，打算把他也被处决后，犹太pasch超过。 Peter, however, was freed in a miraculous manner, and, proceeding to the house of the mother of John Mark, where many of the faithful were assembled for prayer, informed them of his liberation from the hands of Herod, commissioned them to communicate the fact to James and the brethren, and then left Jerusalem to go to "another place" (Acts 12:1-18).彼得，但是，被释放在一个神奇的方式，并着手向众议院母亲的约翰马克，有许多信徒被组装为祷告，告诉他们，他从解放手中的希律，委托他们进行沟通事实上，以詹姆斯和弟兄们，然后离开耶路撒冷前往"另一个地方" （使徒行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.关于圣彼得随后的活动我们没有获得任何进一步的连接信息从现存的来源，虽然我们拥有了简短的通知，但个别情节的晚年生活。
III.三。 MISSIONARY JOURNEYS IN THE EAST; COUNCIL OF THE APOSTLES传教行程，在东部地区;安理会的使徒
St. Luke does not tell us whither Peter went after his liberation from the prison in Jerusalem.圣卢克并没有告诉我们向何处去彼得来到后，他的解放，从监狱在耶路撒冷。 From incidental statements we know that he subsequently made extensive missionary tours in the East, although we are given no clue to the chronology of his journeys.从附带声明，我们知道他在随后进行了广泛的传教旅行团在东部地区，虽然我们没有任何线索，以年谱他的行程。 It is certain that he remained for a time at Antioch; he may even have returned thither several times.可以肯定的是，他仍坚持，一时间在安提，他甚至可能已返回上去几倍。 The Christian community of Antioch was founded by Christianized Jews who had been driven from Jerusalem by the persecution (Acts 11:19 sqq.).基督教社区安提创立christianized犹太人已被逐出耶路撒冷受迫害（使徒11时19 sqq ） 。 Peter's residence among them is proved by the episode concerning the observance of the Jewish ceremonial law even by Christianized pagans, related by St. Paul (Galatians 2:11-21).彼得的住所，其中一点是证明所插曲关于遵守犹太礼仪法律甚至由christianized异教徒，由相关圣保禄（加拉太2:11-21 ） 。 The chief Apostles in Jerusalem - the "pillars", Peter, James, and John - had unreservedly approved St. Paul's Apostolate to the Gentiles, while they themselves intended to labour principally among the Jews.行政使徒在耶路撒冷-"支柱" ，彼得，詹姆斯和约翰-毫无保留地批准圣保禄的使徒，以外邦人的，而他们自己的打算，主要是劳工之间的犹太人。 While Paul was dwelling in Antioch (the date cannot be accurately determined), St. Peter came thither and mingled freely with the non-Jewish Christians of the community, frequenting their houses and sharing their meals.而保罗是住在安提（日期不能准确确定） ，圣彼得来到上去，并相互交织，自由与非犹太裔基督徒的社区，经常在他们的家里，并分享他们的饭菜。 But when the Christianized Jews arrived in Jerusalem, Peter, fearing lest these rigid observers of the Jewish ceremonial law should be scandalized thereat, and his influence with the Jewish Christians be imperiled, avoided thenceforth eating with the uncircumcised.但是，当christianized犹太人抵达耶路撒冷，彼得，怕以免这些刚性观察员的犹太礼仪法律应该scandalized在该处，他的影响力与犹太基督信徒受到危害，避免了此后的饮食与未割包皮。
His conduct made a great impression on the other Jewish Christians at Antioch, so that even Barnabas, St. Paul's companion, now avoided eating with the Christianized pagans.他的行为作出了巨大的印象，对其他犹太基督信徒在安提约，因此即使巴纳巴斯，圣保罗的同伴，现在避免进食与christianized异教徒。 As this action was entirely opposed to the principles and practice of Paul, and might lead to confusion among the converted pagans, this Apostle addressed a public reproach to St. Peter, because his conduct seemed to indicate a wish to compel the pagan converts to become Jews and accept circumcision and the Jewish law.因为这种行动是完全反对这一原则和惯例的保罗，并有可能导致混乱当中改装异教徒，这使徒，并向公众非议的圣彼得，因为他的行为似乎表明，是希望借此迫使异教徒皈依成为犹太人和接受割礼和犹太法律。 The whole incident is another proof of the authoritative position of St. Peter in the early Church, since his example and conduct was regarded as decisive.整个事件再次证明了权威地位的圣彼得大教堂，在早期教会，因为他的榜样和行为被视为决定性因素。 But Paul, who rightly saw the inconsistency in the conduct of Peter and the Jewish Christians, did not hesitate to defend the immunity of converted pagans from the Jewish Law.但是，提供确凿的证据，正确地看到了不一致的行为彼得与犹太人，基督信徒，没有犹豫，以捍卫免疫力的转换异教徒从犹太法律。 Concerning Peter's subsequent attitude on this question St. Paul gives us no explicit information.关于彼得随后的态度，在这个问题上圣保禄给我们并没有明确的信息。 But it is highly probable that Peter ratified the contention of the Apostle of the Gentiles, and thenceforth conducted himself towards the Christianized pagans as at first.但它极可能彼得批准争论的，使徒保罗的外邦人，及此后进行了自己对christianized异教徒截至第一。 As the principal opponents of his views in this connexion, Paul names and combats in all his writings only the extreme Jewish Christians coming "from James" (ie, from Jerusalem).作为主要的对手，他的意见在这方面，保罗的名字和战斗在他的所有著作，只有极端犹太基督信徒的未来" ，由詹姆斯" （即从耶路撒冷） 。 While the date of this occurrence, whether before or after the Council of the Apostles, cannot be determined, it probably took place after the council (see below).而最新的这个发生，无论以前或以后，安理会的使徒，我不能确定，这可能发生在局（见下文） 。 The later tradition, which existed as early as the end of the second century (Origen, "Hom. vi in Lucam"; Eusebius, "Hist. Eccl.", III, xxxvi), that Peter founded the Church of Antioch, indicates the fact that he laboured a long period there, and also perhaps that he dwelt there towards the end of his life and then appointed Evodrius, the first of the line of Antiochian bishops, head of the community.后来的传统，其中存在的，早在去年底在公元二世纪（渊源， "磡。六世lucam " ;尤西比乌斯"的历史。 eccl " ，第三，三十六） ，彼得创立教会安提，标志着事实上，他辛劳长时间存在，也或许这是副部长白景富，有接近年底时他的生命，然后再任命evodrius ，第一线的antiochian主教团团长的社会。 This latter view would best explain the tradition referring the foundation of the Church of Antioch to St. Peter.这后一种观点最能解释传统指的立党之本，教会安提到圣彼得大教堂。
It is also probable that Peter pursued his Apostolic labours in various districts of Asia Minor for it can scarcely be supposed that the entire period between his liberation from prison and the Council of the Apostles was spent uninterruptedly in one city, whether Antioch, Rome, or elsewhere.它亦可能因为彼得追求他的使徒劳动力在不同地区的小亚细亚因为它几乎无法假定整个期间，他的解放，从监狱和安理会的门徒是用不间断的一个城市，无论是安提，罗马，或其他地方。 And, since he subsequently addressed the first of his Epistles to the faithful in the Provinces of Pontus, Galatia, Cappadocia, and Asia, one may reasonably assume that he had laboured personally at least in certain cities of these provinces, devoting himself chiefly to the Diaspora.而且，由于他随后发表讲话，首先他的书信给教友在各省的桥， galatia ， Cappadocia的，和亚洲，一个可以合理地假定，他曾亲自劳动，至少在我国的一些城市，这些省，致力于主要是向散居。 The Epistle, however, is of a general character, and gives little indication of personal relations with the persons to whom it is addressed.该书信，不过，是一个共性，并给出了几乎没有什么迹象显示的个人关系，与哪些人，这是解决。 The tradition related by Bishop Dionysius of Corinth (in Eusebius, "Hist. Eccl.", II, xxviii) in his letter to the Roman Church under Pope Soter (165-74), that Peter had (like Paul) dwelt in Corinth and planted the Church there, cannot be entirely rejected.传统相关主教狄奥尼修斯的科林斯（尤西比乌斯"的历史。 eccl "第一，二，二十八） ，他写信给罗马教会，教宗下SOTER的（ 165-74 ） ，彼得曾（如保罗）白景富在科林斯和种植教会在那里，不能完全拒绝。 Even though the tradition should receive no support from the existence of the "party of Cephas", which Paul mentions among the other divisions of the Church of Corinth (1 Corinthians 1:12; 3:22), still Peter's sojourn in Corinth (even in connection with the planting and government of the Church by Paul) is not impossible.即使传统应该得到任何支持，从存在的"党的cephas " ，其中提到保罗之间的其他分区的教堂科林斯（哥林多前书1:12 ; 3时22分） ，仍是彼得的寄居在科林斯（连涉嫌与种植和政府的教会，由保罗） ，是不是不可能的。 That St. Peter undertook various Apostolic journeys (doubtless about this time, especially when he was no longer permanently residing in Jerusalem) is clearly established by the general remark of St. Paul in 1 Corinthians 9:5, concerning the "rest of the apostles, and the brethren [cousins] of the Lord, and Cephas", who were travelling around in the exercise of their Apostleship.圣彼得开展了各种使徒旅程（无疑大约在这个时候，尤其是当他不再是永久居住在耶路撒冷的） ，显然是设立各种普通的一句话，圣保罗在哥林多前书9时05分，有关"其余的使徒和兄弟[堂兄弟]耶和华， cephas " ，他们乘坐的周围人在行使其apostleship 。
Peter returned occasionally to the original Christian Church of Jerusalem, the guidance of which was entrusted to St. James, the relative of Jesus, after the departure of the Prince of the Apostles (AD 42-44).彼得回来，偶尔到原来的基督教教堂的耶路撒冷，指导，其中被委托给圣雅各福群会，相对的耶稣，离开后，王子的使徒（公元42-44 ） 。 The last mention of St. Peter in the Acts (15:1-29; cf. Galatians 2:1-10) occurs in the report of the Council of the Apostles on the occasion of such a passing visit.最后一提的圣彼得在行为（ 15:1-29 ;比照加拉太书2:1-10 ）发生在理事会的报告使徒们在纪念这样一个合格的访问。 In consequence of the trouble caused by extreme Jewish Christians to Paul and Barnabas at Antioch, the Church of this city sent these two Apostles with other envoys to Jerusalem to secure a definitive decision concerning the obligations of the converted pagans (see JUDAIZERS).在后果的麻烦所造成的极端犹太基督信徒保罗和巴纳巴斯在安提，教会的这个城市送往这两个使徒与其他使节前往耶路撒冷，以确保一个确切的决定有关义务的规定转化异教徒（见犹太化） 。 In addition to James, Peter and John were then (about AD 50-51) in Jerusalem.除了詹姆斯，彼得和约翰当时（约公元50-51 ）在耶路撒冷。 In the discussion and decision of this important question, Peter naturally exercised a decisive influence.在讨论和作出决定的这一重要问题，陈可辛自然地行使了决定性的影响力。 When a great divergence of views had manifested itself in the assembly, Peter spoke the deciding word.当一个伟大的意见上的分歧已经表现出来，在大会，彼得以决定性的一句话。 Long before, in accordance with God's testimony, he had announced the Gospels to the heathen (conversion of Cornelius and his household); why, therefore, attempt to place the Jewish yoke on the necks of converted pagans?此前不久，按照上帝的证词，他就宣布了福音给异教徒（换算科尼利厄斯和他的家庭）的，为何，因此，企图把犹太人枷锁，就在脖子上的转换异教徒？ After Paul and Barnabas had related how God had wrought among the Gentiles by them, James, the chief representative of the Jewish Christians, adopted Peter's view and in agreement therewith made proposals which were expressed in an encyclical to the converted pagans.之后，保罗和巴纳巴斯了相关的神是怎么了紧张得要命，其中外邦人他们，詹姆斯的总代表，犹太人，基督信徒，通过彼得的意见，并在协议条文提出了建议，其中表达了在一个通谕中，以改建异教徒。
The occurrences in Caesarea and Antioch and the debate at the Council of Jerusalem show clearly Peter's attitude towards the converts from paganism.该事件发生在caesarea和安提及辩论在安理会耶路撒冷查看清楚彼得的态度，转换成从paganism 。 Like the other eleven original Apostles, he regarded himself as called to preach the Faith in Jesus first among the Jews (Acts 10:42), so that the chosen people of God might share in the salvation in Christ, promised to them primarily and issuing from their midst.像其他11名原来的门徒，他认为自己是所谓的宣讲信仰耶稣首位犹太人（使徒行10:42 ） ，因此，所选用的人，上帝可能会分享在救恩在基督里，许诺给他们，主要是与发行从他们中间。 The vision at Joppe and the effusion of the Holy Ghost over the converted pagan Cornelius and his kinsmen determined Peter to admit these forthwith into the community of the faithful, without imposing on them the Jewish Law.远见于若佩和积液的圣灵超过改建异教科尼利厄斯和他的亲人致敬，决心彼得承认这些随即融入社区的忠诚，而不强加给他们的犹太法律。 During his Apostolic journeys outside Palestine, he recognized in practice the equality of Gentile and Jewish converts, as his original conduct at Antioch proves.在他的使徒行程以外的巴勒斯坦，他承认，在实践中的平等gentile和犹太教皈依，因为他原来的行为在安提证明。 His aloofness from the Gentile converts, out of consideration for the Jewish Christians from Jerusalem, was by no means an official recognition of the views of the extreme Judaizers, who were so opposed to St. Paul.他的超然，从gentile转换，但出于考虑到犹太人基督徒从耶路撒冷，倒也不是一个正式承认的意见极端犹太化的人，所以反对圣保禄。 This is established clearly and incontestably by his attitude at the Council of Jerusalem.这是既定的明确和无可争议地由他的态度，在安理会的耶路撒冷。 Between Peter and Paul there was no dogmatic difference in their conception of salvation for Jewish and Gentile Christians.与彼得和保罗是没有教条式的差异，在他们的构想，为拯救犹太人和gentile基督徒。 The recognition of Paul as the Apostle of the Gentiles (Galatians 2:1-9) was entirely sincere, and excludes all question of a fundamental divergence of views.承认保罗作为使徒的外邦人（加拉太书2:1-9 ） ，是完全有诚意，并排除所有的问题，从根本上的意见分歧。 St. Peter and the other Apostles recognized the converts from paganism as Christian brothers on an equal footing; Jewish and Gentile Christians formed a single Kingdom of Christ.圣彼得和其他使徒确认转换，从paganism作为基督教兄弟于平等地位，犹太人和基督徒gentile形成一个单一的英国基督教会。 If therefore Peter devoted the preponderating portion of his Apostolic activity to the Jews, this arose chiefly from practical considerations, and from the position of Israel as the Chosen People.因此，如彼得专门preponderating部分他的使徒活动向犹太人，这主要是出现了从实际考虑，并从位置以色列作为选择的人。 Baur's hypothesis of opposing currents of "Petrinism" and "Paulinism" in the early Church is absolutely untenable, and is today entirely rejected by Protestants.鲍氏东方艺术馆的假说反潮流" petrinism "和" paulinism "早期教会是绝对站不住脚的，是今日完全拒绝新教徒。
IV.四。 ACTIVITY AND DEATH IN ROME; BURIAL PLACE活动和死亡在罗马;埋藏地点
It is an indisputably established historical fact that St. Peter laboured in Rome during the last portion of his life, and there ended his earthly course by martyrdom.这是一个无可争议的历史事实，即圣彼得辛劳在罗马，在过去的部分他的生命，并有结束了他的俗世的课程，由殉难。 As to the duration of his Apostolic activity in the Roman capital, the continuity or otherwise of his residence there, the details and success of his labours, and the chronology of his arrival and death, all these questions are uncertain, and can be solved only on hypotheses more or less well-founded.至于会期他的使徒活动在首都罗马，连续性，否则他的居住地有，详细情况及他的成就，劳动和年表，他的到来和死亡的，所有这些问题都是不确定的，可才得以解决对假说较多或较少有充分依据的。 The essential fact is that Peter died at Rome: this constitutes the historical foundation of the claim of the Bishops of Rome to the Apostolic Primacy of Peter.基本的事实是，彼得死在罗马：这是历史的基础上的说法，主教是罗马教廷至高无上的彼得。
St. Peter's residence and death in Rome are established beyond contention as historical facts by a series of distinct testimonies extending from the end of the first to the end of the second centuries, and issuing from several lands.圣彼得的住所和死亡在罗马成立以后的争论，作为历史事实，通过一系列具有鲜明的证词，从去年底的第一至第二年底百年来，并发出了几个土地。
That the manner, and therefore the place of his death, must have been known in widely extended Christian circles at the end of the first century is clear from the remark introduced into the Gospel of St. John concerning Christ's prophecy that Peter was bound to Him and would be led whither he would not - "And this he said, signifying by what death he should glorify God" (John 21:18-19, see above).该地，并因此取代了他的死亡，必须是被称为广为扩展基督教界在去年底第一世纪是明确的，由这句话引入到福音的圣约翰有关基督的预言彼得被捆绑，向他将率领着他不会-" ，而这个他说，以表扬他们的话，他的死亡应该颂扬上帝" （约翰福音2 1:18-19，见上文） 。 Such a remark presupposes in the readers of the Fourth Gospel a knowledge of the death of Peter.这种说法假定在读者的第四福音知识的死亡彼得。
St. Peter's First Epistle was written almost undoubtedly from Rome, since the salutation at the end reads: "The church that is in Babylon, elected together with you, saluteth you: and so doth my son Mark" (5:13).圣彼得的第一次书信写几乎毫无疑问来自罗马的，因为称呼，在末写着： "教会是在巴比伦，选出大家一起saluteth你：所以doth我的儿子马克" （ 5时13分） 。 Babylon must here be identified with the Roman capital; since Babylon on the Euphrates, which lay in ruins, or New Babylon (Seleucia) on the Tigris, or the Egyptian Babylon near Memphis, or Jerusalem cannot be meant, the reference must be to Rome, the only city which is called Babylon elsewhere in ancient Christian literature (Revelation 17:5; 18:10; "Oracula Sibyl.", V, verses 143 and 159, ed. Geffcken, Leipzig, 1902, 111).巴比伦要在这里被确定与罗马资本;以来，巴比伦就幼发拉底河，它卧在废墟中，或引入新巴比伦（塞琉西亚） ，底格里斯河，或者埃及巴比伦附近的孟菲斯，或耶路撒冷不能意味着，必须提到罗马，唯一的城市就是所谓的巴比伦在别处古代基督教文学（启示17时05分; 18:10 " ; oracula sibyl 。 " ，第五章，小诗143个和159个，教育署。格夫肯，莱比锡， 1902年， 111号） 。
From Bishop Papias of Hierapolis and Clement of Alexandria, who both appeal to the testimony of the old presbyters (ie, the disciples of the Apostles), we learn that Mark wrote his Gospel in Rome at the request of the Roman Christians, who desired a written memorial of the doctrine preached to them by St. Peter and his disciples (Eusebius, "Hist. Eccl.", II, xv; III, xl; VI, xiv); this is confirmed by Irenaeus (Adv. haer., III, i).由Bishop papias的hierapolis和克莱门特的亚历山德里亚，他们均呼吁证词老长老（即，弟子的使徒） ，我们得知马克写他的福音在罗马的请求罗马基督徒，想要一书面纪念馆的教义宣扬的，以他们的圣彼得和他的弟子们（尤西比乌斯"的历史。 eccl "第一，二，十五;三， xl ;六，第十四条） ;证实了这一点爱任纽（ adv. haer ，三，一） 。 In connection with this information concerning the Gospel of St. Mark, Eusebius, relying perhaps on an earlier source, says that Peter described Rome figuratively as Babylon in his First Epistle.涉嫌与此有关的资料的福音圣马克，尤西比乌斯，依靠也许就在较早源说，彼得形容罗马比喻为巴比伦在他的第一书信。
Another testimony concerning the martyrdom of Peter and Paul is supplied by Clement of Rome in his Epistle to the Corinthians (written about AD 95-97), wherein he says (v): "Through zeal and cunning the greatest and most righteous supports [of the Church] have suffered persecution and been warred to death. Let us place before our eyes the good Apostles - St. Peter, who in consequence of unjust zeal, suffered not one or two, but numerous miseries, and, having thus given testimony (martyresas), has entered the merited place of glory".另一项证词有关殉道的彼得和保罗是由克莱门特的罗马在他的书信给哥林多前书（书面约公元95-97 ） ，其中，他说（五） ： "我们希望透过热情和狡猾的最大和最正义的支持[教会]遭受迫害和被warred死刑，让我们的地方，在我们眼前的好门徒-圣彼得大教堂，在后果不公正的热情，并没有受到一个或两个，但无数的悲惨境遇，并因被赋予了证词（ martyresas ） ，已进入值得地方的荣耀" 。 He then mentions Paul and a number of elect, who were assembled with the others and suffered martyrdom "among us" (en hemin, ie, among the Romans, the meaning that the expression also bears in chap. iv).然后，他提到保罗和若干选出，他们分别组装与他人遭受殉教" ，在我们中间" （中文血红素，即其中入乡随俗，意思表达，还负有在第四章） 。 He is speaking undoubtedly, as the whole passage proves, of the Neronian persecution, and thus refers the martyrdom of Peter and Paul to that epoch.他是在谈到毫无疑问，因为整个通道证明，该neronian迫害，因此，指殉教的彼得和保罗这一划时代的。
In his letter written at the beginning of the second century (before 117), while being brought to Rome for martyrdom, the venerable Bishop Ignatius of Antioch endeavours by every means to restrain the Roman Christians from striving for his pardon, remarking: "I issue you no commands, like Peter and Paul: they were Apostles, while I am but a captive" (Ad. Romans 4).在他的信写于年初在公元二世纪（前117 ） ，而被带到罗马殉道，历代主教伊格安提努力，动用一切手段来约束罗马基督徒从争取他的赦免， remarking ： "我的问题你没有指挥一样，彼得和保罗：他们是使徒，而我还是个俘虏" （ ad.入乡随俗4 ） 。 The meaning of this remark must be that the two Apostles laboured personally in Rome, and with Apostolic authority preached the Gospel there.所指的这句话，必须得到这两个门徒辛劳亲自在罗马，并与教廷权威宣扬福音。 Bishop Dionysius of Corinth, in his letter to the Roman Church in the time of Pope Soter (165-74), says: "You have therefore by your urgent exhortation bound close together the sowing of Peter and Paul at Rome and Corinth. For both planted the seed of the Gospel also in Corinth, and together instructed us, just as they likewise taught in the same place in Italy and at the same time suffered martyrdom" (in Eusebius, "Hist. Eccl.", II, xxviii).狄奥尼修斯主教的科林斯，在他的信中，以罗马教会的时候，教宗SOTER的（ 165-74 ） ，说： "你有，因此你迫切地嘱咐约束密切一起播种的彼得和保罗在罗马和科林斯。两种植种子的福音，也是在科林斯，连同已指示我们，就像他们同样教，在同一个地方，在意大利，并在同一时间内遭受殉道" （在尤西比乌斯"的历史。 eccl "第一，二，二十八） 。
Irenaeus of Lyons, a native of Asia Minor and a disciple of Polycarp of Smyrna (a disciple of St. John), passed a considerable time in Rome shortly after the middle of the second century, and then proceeded to Lyons, where he became bishop in 177; he described the Roman Church as the most prominent and chief preserver of the Apostolic tradition, as "the greatest and most ancient church, known by all, founded and organized at Rome by the two most glorious Apostles, Peter and Paul" (Adv. haer., III, iii; cf. III, i).爱任纽的里昂，一个土生土长的小亚细亚和弟子的利卡尔普致斐利皆（一门徒圣约翰） ，通过一段相当长的时间，在罗马后不久，中东的第二个世纪里，然后又前往里昂，在那里他成了主教在177 ，他形容罗马教会作为当前最突出和行政preserver的使徒传统，为"最大和最古老的教堂，众所周知，创立和组织在罗马由两个最光荣的使徒彼得和保罗" （ ADV的。 haer ，三，三;比照三，一） 。 He thus makes use of the universally known and recognized fact of the Apostolic activity of Peter and Paul in Rome, to find therein a proof from tradition against the heretics.因此，他使用了举世皆知的，并承认事实的使徒活动的彼得和保罗在罗马，寻找有论证，从传统对异教徒。
In his "Hypotyposes" (Eusebius, "Hist. Eccl.", IV, xiv), Clement of Alexandria, teacher in the catechetical school of that city from about 190, says on the strength of the tradition of the presbyters: "After Peter had announced the Word of God in Rome and preached the Gospel in the spirit of God, the multitude of hearers requested Mark, who had long accompanied Peter on all his journeys, to write down what the Apostles had preached to them" (see above).在他的" hypotyposes " （尤西比乌斯"的历史。 eccl " ，四，十四） ，克莱门特的亚历山德里亚，教师在学校catechetical该城由约190个，内容为对强度传统的长老说： "经过彼得已宣布天主的圣言，在罗马和宣扬福音，在上帝的精神，千头万绪hearers要求马克，曾长期伴随着彼得对他的所有行程，去写下使徒们曾鼓吹告诉他们" （见上文） 。
Like Irenaeus, Tertullian appeals, in his writings against heretics, to the proof afforded by the Apostolic labours of Peter and Paul in Rome of the truth of ecclesiastical tradition.像爱任纽，戴尔都良呼吁，在他的著作对异端，以证明所提供的使徒劳动力的彼得和保罗在罗马的真相，教会的传统。 In "De Praescriptione", xxxv, he says: "If thou art near Italy, thou hast Rome where authority is ever within reach. How fortunate is this Church for which the Apostles have poured out their whole teaching with their blood, where Peter has emulated the Passion of the Lord, where Paul was crowned with the death of John" (scil. the Baptist).在"德praescriptione " ，第三十五卷，他说： "如果祢近意大利，祢罗马管理局是以往任何时候都指日可待。如何幸运的是这个教堂，其中的使徒都倾注了他们的整体教学与他们的血液，那里有彼得效仿激情的主，那里保罗加冕与死亡的约翰" （ scil.浸会） 。 In "Scorpiace", xv, he also speaks of Peter's crucifixion.在" scorpiace " ，第十五，他还谈到彼得的十字架上。 "The budding faith Nero first made bloody in Rome. There Peter was girded by another, since he was bound to the cross". "萌芽信仰Nero的首次流血，在罗马有彼得girded另一个，因为他被捆绑在十字架上" 。 As an illustration that it was immaterial with what water baptism is administered, he states in his book ("On Baptism", ch. v) that there is "no difference between that with which John baptized in the Jordan and that with which Peter baptized in the Tiber"; and against Marcion he appeals to the testimony of the Roman Christians, "to whom Peter and Paul have bequeathed the Gospel sealed with their blood" (Adv. Marc., IV, v).作为例证，这是不重要的，与水的洗礼，是管理的，他的国家在他的书中（ "洗礼" ，甲烷第五节）表示，目前"没有差异，这与约翰的洗礼，在约旦，并与彼得受洗在Tiber的" ，并针对marcion他呼吁证词罗马基督教徒， "向谁彼得和保罗都留下福音密封，用鲜血" （ adv.机读目录，四，五） 。 The Roman, Caius, who lived in Rome in the time of Pope Zephyrinus (198-217), wrote in his "Dialogue with Proclus" (in Eusebius, "Hist. Eccl.", II, xxviii) directed against the Montanists: "But I can show the trophies of the Apostles. If you care to go to the Vatican or to the road to Ostia, thou shalt find the trophies of those who have founded this Church".罗马， caius ，住在罗马的时候，教宗zephyrinus （ 198-217 ） ，写在他的"对话与proclus " （在尤西比乌斯"的历史。 eccl "第一，二，二十八）针对montanists ： "但我可以显示奖杯时的使徒们，如果你照顾到梵蒂冈或道路开口，你觉得奖座予那些已成立这个教堂" 。 By the trophies (tropaia) Eusebius understands the graves of the Apostles, but his view is opposed by modern investigators who believe that the place of execution is meant.由奖杯时（特罗派阿）尤西比乌斯了解坟墓的使徒，但他的看法是反对现代调查的人认为，地方执行的是意思。 For our purpose it is immaterial which opinion is correct, as the testimony retains its full value in either case.为了我们的目的，这是不重要的，这看法是正确的，因为证词保留其全部价值，在这两种情况下。 At any rate the place of execution and burial of both were close together; St. Peter, who was executed on the Vatican, received also his burial there.在任何利率的地点执行和掩埋两地均接近一堂，圣彼得大教堂，被处决的关于梵蒂冈，也收到了他的墓地。 Eusebius also refers to "the inscription of the names of Peter and Paul, which have been preserved to the present day on the burial-places there" (ie at Rome).尤西比乌斯也指"题词的名字，彼得和保罗，其中已保存到现在一天就安葬地点有" （即在罗马） 。
There thus existed in Rome an ancient epigraphic memorial commemorating the death of the Apostles.有存在，因此在罗马一个古老epigraphic纪念纪念去世的使徒。 The obscure notice in the Muratorian Fragment ("Lucas optime theofile conprindit quia sub praesentia eius singula gerebantur sicuti et semote passionem petri evidenter declarat", ed. Preuschen, Tübingen, 1910, p. 29) also presupposes an ancient definite tradition concerning Peter's death in Rome.模糊的通告在muratorian片段（ "卢卡斯optime theofile conprindit quia分praesentia eius singula gerebantur sicuti等semote passionem的Petri evidenter declarat "外，教育署。普罗伊申，蒂宾根， 1910年，第29页） ，也预示着一个古老的传统，明确有关彼得的死亡罗马。
The apocryphal Acts of St. Peter and the Acts of Sts.该猜测的行为，圣彼得与行为的STS 。 Peter and Paul likewise belong to the series of testimonies of the death of the two Apostles in Rome.彼得和保罗同样属于该系列的证词死亡的两个使徒在罗马。
In opposition to this distinct and unanimous testimony of early Christendom, some few Protestant historians have attempted in recent times to set aside the residence and death of Peter at Rome as legendary.在反对党，以这种独特和一致的证词，早期基督教的某些少数新教史学家企图在近一个时期以撤销居留及死亡彼得在罗马城内，作为具有传奇色彩。 These attempts have resulted in complete failure.这些企图导致彻底的失败。 It was asserted that the tradition concerning Peter's residence in Rome first originated in Ebionite circles, and formed part of the Legend of Simon the Magician, in which Paul is opposed by Peter as a false Apostle under Simon; just as this fight was transplanted to Rome, so also sprang up at an early date the legend of Peter's activity in that capital (thus in Baur, "Paulus", 2nd ed., 245 sqq., followed by Hase and especially Lipsius, "Die quellen der römischen Petrussage", Kiel, 1872).有人断言，传统的关于彼得的住所在罗马首次起源于ebionite界，并形成部分的传奇人物西蒙魔术师，其中保罗是反对彼得作为一个虚假使徒下西门;正如这场战斗中被移植到罗马，所以也摆出来，早日在一个传奇彼得的活动，在资本（从而在鲍氏东方艺术馆， "保禄" ，第二版， 245 sqq ，其次为长谷，特别是lipsius ， "死quellen明镜römischen petrussage " ，基尔， 1872 ） 。 But this hypothesis is proved fundamentally untenable by the whole character and purely local importance of Ebionitism, and is directly refuted by the above genuine and entirely independent testimonies, which are at least as ancient.但这一假说，证明根本站不住脚的，由全体品格和纯属地方的重要性ebionitism ，并直接驳斥上述真正和完全独立的证词，这是最低限度，因为古代。 It has moreover been now entirely abandoned by serious Protestant historians (cf., eg, Harnack's remarks in "Gesch. der altchristl. Literatur", II, i, 244, n. 2).据况且，现在已经完全放弃了严重的新教史学家（参见，例如的Harnack的言论并不是在" gesch 。明镜altchristl 。文学" ，第二章，我， 244 ， 12月31日2 ） 。 A more recent attempt was made by Erbes (Zeitschr. fur Kirchengesch., 1901, pp. 1 sqq., 161 sqq.) to demonstrate that St. Peter was martyred at Jerusalem.更近期的企图是由erbes （ zeitschr.毛皮kirchengesch ， 1901年，第1 sqq ， 161 sqq ） ，以证明圣彼得是烈属，在耶路撒冷。 He appeals to the apocryphal Acts of St. Peter, in which two Romans, Albinus and Agrippa, are mentioned as persecutors of the Apostles.他呼吁有关猜测行为的圣彼得大教堂，其中两个入乡随俗， albinus和agrippa ，都提到作为迫害者的传道者。 These he identifies with the Albinus, Procurator of Judaea, and successor of Festus and Agrippa II, Prince of Galilee, and thence conciudes that Peter was condemned to death and sacrificed by this procurator at Jerusalem.这些他认同与albinus ，检察犹太，和继任者之际，并agrippa二王子的加利利，进而conciudes认为彼得被判处死刑和牺牲的，由检察长，这在耶路撒冷。 The untenableness of this hypothesis becomes immediately apparent from the mere fact that our earliest definite testimony concerning Peter's death in Rome far antedates the apocryphal Acts; besides, never throughout the whole range of Christian antiquity has any city other than Rome been designated the place of martyrdom of Sts.该untenableness这一假设成为立竿见影的，从单纯的事实，我们最早确定的证词关于彼得的死在罗马至今antedates的猜测行为，而且从来没有在整个范围内的基督教古物有任何其他城市比罗马被指定地点殉道开展STS 。 Peter and Paul.彼得和保罗。
Although the fact of St. Peter's activity and death in Rome is so clearly established, we possess no precise information regarding the details of his Roman sojourn.虽然事实上圣彼得的活动和死亡在罗马是如此清楚地确立，我们所拥有的，没有确切的资料就细节，他的罗马逗留。 The narratives contained in the apocryphal literature of the second century concerning the supposed strife between Peter and Simon Magus belong to the domain of legend.叙述载于猜测文学的第二个世纪有关假定内乱之间彼得与西门magus属于该域的传奇故事。 From the already mentioned statements regarding the origin of the Gospel of St. Mark we may conclude that Peter laboured for a long period in Rome.从已提到报表就起源福音的圣马克我们可以得出结论彼得辛劳相当长的时期，在罗马。 This conclusion is confirmed by the unanimous voice of tradition which, as early as the second half of the second century, designates the Prince of the Apostles the founder of the Roman Church.这一结论证实了一致的声音，传统，早在下半年在公元二世纪，指定王子的使徒们的创始人，罗马教会。 It is widely held that Peter paid a first visit to Rome after he had been miraculously liberated from the prison in Jerusalem; that, by "another place", Luke meant Rome, but omitted the name for special reasons.人们普遍认为，彼得付出了首次访问罗马后，他已奇迹般地摆脱了监狱，在耶路撒冷表示， "另一个地方" ，卢克意味着罗马，但省略了名称为特别理由。 It is not impossible that Peter made a missionary journey to Rome about this time (after 42 AD), but such a journey cannot be established with certainty.这不是不可能的彼得作出了传教之旅罗马大约在这个时候（后42年） ，但是，这样的旅程不可能建立在与确定性。 At any rate, we cannot appeal in support of this theory to the chronological notices in Eusebius and Jerome, since, although these notices extend back to the chronicles of the third century, they are not old traditions, but the result of calculations on the basis of episcopal lists.无论如何，我们不能上诉，支持这一理论，以时序通知书尤西比乌斯和威廉姆斯，这是因为，虽然这些告示牌延长回给方志的第三个世纪，他们不是旧传统，但得到的结果计算，在此基础上的主教名单。 Into the Roman list of bishops dating from the second century, there was introduced in the third century (as we learn from Eusebius and the "Chronograph of 354") the notice of a twenty-five years' pontificate for St. Peter, but we are unable to trace its origin.进入名单的罗马主教追溯到公元二世纪，有介绍在三世纪（正如我们学习尤西比乌斯和"计时354 " ）的公告一25年'教宗圣彼得的，但我们无法追查其来源。 This entry consequently affords no ground for the hypothesis of a first visit by St. Peter to Rome after his liberation from prison (about 42).本条目因此颇没有理由假设第一次访问圣彼得到罗马后，他的解放，从监狱中（约42 ） 。 We can therefore admit only the possibility of such an early visit to the capital.因此，我们可以承认的唯一的可能性，例如早日访问首都。
The task of determining the year of St. Peter's death is attended with similar difficulties.负责确定今年的圣彼得的去世是参加类似的困难。 In the fourth century, and even in the chronicles of the third, we find two different entries.在第四世纪，而且即使在方志第三，我们发现两个不同的作品。 In the "Chronicle" of Eusebius the thirteenth or fourteenth year of Nero is given as that of the death of Peter and Paul (67-68); this date, accepted by Jerome, is that generally held.在"纪事"的尤西比乌斯第十三或第十四一年Nero的，是给予，因为执行死刑的彼得和保罗（ 67-68 ） ;这个日期，接受由Jerome是，普遍召开。 The year 67 is also supported by the statement, also accepted by Eusebius and Jerome, that Peter came to Rome under the Emperor Claudius (according to Jerome, in 42), and by the above-mentioned tradition of the twenty-five years' episcopate of Peter (cf. Bartolini, "Sopra l'anno 67 se fosse quello del martirio dei gloriosi Apostoli", Rome, 1868) .今年67也支持声明，还接受了由尤西比乌斯和杰罗姆，彼得进前来，对罗马下皇帝克劳迪乌斯（据杰罗姆，在42个） ，并且在上面提到的传统的二十五年'主教彼得（参见巴托里尼， " sopra l'标注67硒fosse quello删除martirio dei gloriosi apostoli " ，罗马， 1868年） 。 A different statement is furnished by the "Chronograph of 354" (ed. Duchesne, "Liber Pontificalis", I, 1 sqq.).不同的声明，是由其"计时的354 " （编辑duchesne ， " liber pontificalis " ，我想， 1 sqq ） 。 This refers St. Peter's arrival in Rome to the year 30, and his death and that of St. Paul to 55.这是指圣彼得在抵达罗马后30年，他的去世和圣保罗以55 。
Duchesne has shown that the dates in the "Chronograph" were inserted in a list of the popes which contains only their names and the duration of their pontificates, and then, on the chronological supposition that the year of Christ's death was 29, the year 30 was inserted as the beginning of Peter's pontificate, and his death referred to 55, on the basis of the twenty-five years' pontificate (op. cit., introd., vi sqq.). duchesne显示日期，在"计时" ，被写在名单上的教皇，其中只含有自己的名字和时间，他们pontificates ，然后，就时间顺序排列的假设认为，今年的基督的死亡是29 ， 30年插入作为开端彼得的教宗后，他的去世也提到了55个，在此基础上的二十五年'教宗（同前， introd ，六sqq ） 。 This date has however been recently defended by Kellner ("Jesus von Nazareth u. seine Apostel im Rahmen der Zeitgeschichte", Ratisbon, 1908; "Tradition geschichtl. Bearbeitung u. Legende in der Chronologie des apostol. Zeitalters", Bonn, 1909).这个日期，但最近一直悍kellner （下称"耶稣冯拿撒勒美国塞纳河阿波斯特尔的IM rahmen明镜zeitgeschichte " ，拉蒂斯邦， 1908年， "传统geschichtl 。 bearbeitung美国legende在明镜chronologie万apostol 。 zeitalters " ，波恩， 1909年） 。 Other historians have accepted the year 65 (eg, Bianchini, in his edition of the "Liber Pontificalis" in PL CXXVII. 435 sqq.) or 66 (eg Foggini, "De romani b. Petri itinere et episcopatu", Florence, 1741; also Tillemont).其他历史学家都接受了65年（例如， bianchini ，在他的版" liber pontificalis "特等cxxvii 435 sqq ）或66 （如foggini ， "德吉普赛乙的Petri itinere等episcopatu " ，佛罗伦萨， 1741年;也蒂耶蒙） 。 Harnack endeavoured to establish the year 64 (ie the beginning of the Neronian persecution) as that of Peter's death ("Gesch. der altchristl. Lit. bis Eusebius", pt. II, "Die Chronologie", I, 240 sqq.).的Harnack致力建立64年（即开始了neronian迫害） ，因为这对彼得死亡（ " gesch 。明镜altchristl 。亮着之二尤西比乌斯" ，铂，第二，在"死chronologie " ，我想， 240 sqq ） 。 This date, which had been already supported by Cave, du Pin, and Wieseler, has been accepted by Duchesne (Hist. ancienne de l'eglise, I, 64).这个日期，并已已支持由溶洞，杜品，并维泽勒，已接受duchesne （ hist. ancienne德l' eglise ，我， 64 ） 。 Erbes refers St. Peter's death to 22 Feb., 63, St. Paul's to 64 ("Texte u. Untersuchungen", new series, IV, i, Leipzig, 1900, "Die Todestage der Apostel Petrus u. Paulus u. ihre rom. Denkmaeler"). erbes指圣彼得的死，以2月22日，现年63岁，圣保禄至64 （ "文本美国untersuchungen " ，新系列，四，我，莱比锡， 1900年，在"死todestage明镜Petrus餐厅阿波斯特尔美国鲍鲁斯美国ihre光碟。 denkmaeler " ） 。 The date of Peter's death is thus not yet decided; the period between July, 64 (outbreak of the Neronian persecution), and the beginning of 68 (on 9 July Nero fled from Rome and committed suicide) must be left open for the date of his death.日期彼得的死，因此尚未决定;期间， 7月， 64 （爆发的neronian迫害） ，并开始68 （ 7月9日Nero的逃离罗马，并致力于自杀）必须留给开放日期他的死因。 The day of his martyrdom is also unknown; 29 June, the accepted day of his feast since the fourth century, cannot be proved to be the day of his death (see below).当天，他的殉道是还未知; 6月29日，当天接受他的盛宴自四世纪，不能证明是当天他的死因（见下文） 。
Concerning the manner of Peter's death, we possess a tradition - attested to by Tertullian at the end of the second century (see above) and by Origen (in Eusebius, "Hist. Eccl.", II, i) - that he suffered crucifixion.关于地对彼得的死，我们拥有了一个传统-证明了由戴尔都良于去年底在公元二世纪（见上文）和渊源（尤西比乌斯"的历史。 e ccl"第一，二，一） -他在十字架上所受。 Origen says: "Peter was crucified at Rome with his head downwards, as he himself had desired to suffer".渊源说： "彼得被钉在十字架上，在罗马与他的头部向下，正如他自己的理想受苦" 。 As the place of execution may be accepted with great probability the Neronian Gardens on the Vatican, since there, according to Tacitus, were enacted in general the gruesome scenes of the Neronian persecution; and in this district, in the vicinity of the Via Cornelia and at the foot of the Vatican Hills, the Prince of the Apostles found his burial place.作为地方的执行可被接受以极大的概率在neronian花园对梵蒂冈的，因为，根据塔西佗，制定一般可怕的景象了neronian迫害以及在此区，在附近的威盛Cornelia和在脚下梵蒂冈山丘，王子的使徒们发现他的埋葬地点。 Of this grave (since the word tropaion was, as already remarked, rightly understood of the tomb) Caius already speaks in the third century.这一严重（因为字tropaion是，正如已经说过，正确地理解该墓） caius已操在三世纪。 For a time the remains of Peter lay with those of Paul in a vault on the Appian Way at the place ad Catacumbas, where the Church of St. Sebastian (which on its erection in the fourth century was dedicated to the two Apostles) now stands.今后一个时期的遗骸彼得奠定人士与保罗在跳马对阿庇安的方式在规定的地点专案catacumbas ，那里的教堂圣塞瓦斯蒂安（其架设在第四世纪是献给两个使徒） ，现在。 The remains had probably been brought thither at the beginning of the Valerian persecution in 258, to protect them from the threatened desecration when the Christian burial-places were confiscated.遗体可能被绳之以法上去，在一开始的缬草迫害，在258 ，以保护他们免受威胁的时候，亵渎基督教安葬地点被没收。 They were later restored to their former resting-place, and Constantine the Great had a magnificent basilica erected over the grave of St. Peter at the foot of the Vatican Hill.他们后来被恢复其昔日的休息位，和君士坦丁大了宏伟的大教堂竖立较严重的圣彼得在脚下梵蒂冈山。 This basilica was replaced by the present St. Peter's in the sixteenth century.这个大教堂是取代目前的圣彼得大教堂，在十六世纪。 The vault with the altar built above it (confessio) has been since the fourth century the most highly venerated martyr's shrine in the West.拱顶与神龛，上面建（ confessio ）一直以来，四世纪最崇敬的忠烈祠在西部地区。 In the substructure of the altar, over the vault which contained the sarcophagus with the remains of St. Peter, a cavity was made.在子的祭坛上，在跳马，其中载有石棺与遗骸圣彼得，一个腔进行了比较。 This was closed by a small door in front of the altar.这是封闭的，由一个小门，在前面的祭坛上。 By opening this door the pilgrim could enjoy the great privilege of kneeling directly over the sarcophagus of the Apostle.打开这扇门进香，可以享有很大的特权，直接跪在石棺的使徒。 Keys of this door were given as previous souvenirs (cf. Gregory of Tours, "De gloria martyrum", I, xxviii).钥匙的这扇门给以前的纪念品（参见格雷戈里的旅行团， "德禧martyrum "时，我，二十八） 。
The memory of St. Peter is also closely associated with the Catacomb of St. Priscilla on the Via Salaria.记忆中的圣彼得也是密切相关，与catacomb圣priscilla对途经salaria 。 According to a tradition, current in later Christian antiquity, St. Peter here instructed the faithful and administered baptism.根据一项传统，目前在后来基督教古物，圣彼得在这里指示，忠实和管理的洗礼。 This tradition seems to have been based on still earlier monumental testimonies.这一传统似乎已被基于仍然较早不朽的证言。 The catacomb is situated under the garden of a villa of the ancient Christian and senatorial family, the Acilii Glabriones, and its foundation extends back to the end of the first century; and since Acilius Glabrio, consul in 91, was condemned to death under Domitian as a Christian, it is quite possible that the Christian faith of the family extended back to Apostolic times, and that the Prince of the Apostles had been given hospitable reception in their house during his residence at Rome.该catacomb是位于下花园别墅的古代基督教和参议院家庭， acilii glabriones ，其基础延伸返回到去年底，第一世纪以来acilius glabrio ，领事91 ，被判处死刑，根据domitian作为一个基督徒，这是非常有可能的基督教信仰的家庭扩展到使徒时代，并认为王子的使徒们已给予盛情接待，在他们的家，在他居住在罗马。 The relations between Peter and Pudens whose house stood on the site of the present titular church of Pudens (now Santa Pudentiana) seem to rest rather on a legend.关系彼得与pudens的家，站在现场，目前名义上的教堂pudens （现圣pudentiana ）似乎是休息，而不是对一个传奇故事。
Concerning the Epistles of St. Peter, see EPISTLES OF SAINT PETER; concerning the various apocrypha bearing the name of Peter, especially the Apocalypse and the Gospel of St. Peter, see APOCRYPHA.关于教会中的圣彼得大教堂，看到书信的圣彼得大教堂;关于各种apocrypha ，上面的名字是彼得，尤其是启示和福音的圣彼得大教堂，见apocrypha 。 The apocryphal sermon of Peter (kerygma), dating from the second half of the second century, was probably a collection of supposed sermons by the Apostle; several fragments are preserved by Clement of Alexandria (cf. Dobschuts, "Das Kerygma Petri kritisch untersucht" in "Texte u. Untersuchungen", XI, i, Leipzig, 1893).该猜测讲道中的彼得（ kerygma ）始建于下半年在公元二世纪，可能是一个收集假定说教，由传道者;几个片段，也保存了克莱门特的亚历山德里亚（参见dobschuts "之kerygma的Petri kritisch untersucht "在"文本美国untersuchungen " ，第十一，我，莱比锡， 1893年） 。
V. FEASTS OF ST.五宴圣。 PETER王泽
As early as the fourth century a feast was celebrated in memory of Sts.早在公元4世纪飨宴庆祝记忆的STS 。 Peter and Paul on the same day, although the day was not the same in the East as in Rome.彼得和保罗就在同一天，虽然今天是不一样，在东方，因为在罗马。 The Syrian Martyrology of the end of the fourth century, which is an excerpt from a Greek catalogue of saints from Asia Minor, gives the following feasts in connexion with Christmas (25 Dec.): 26 Dec., St. Stephen; 27 Dec., Sts.叙利亚martyrology的年底第四世纪，这是一个摘自一名希腊目录圣人，由小亚细亚，作出以下宴就此圣诞节（ 12月25日） ： 12月26日，圣士提反湾; 12月27日， STS对。 James and John; 28 Dec., Sts.詹姆斯和约翰; 12月28日， STS对。 Peter and Paul.彼得和保罗。 In St. Gregory of Nyssa's panegyric on St. Basil we are also informed that these feasts of the Apostles and St. Stephen follow immediately after Christmas.在圣格雷戈里的nyssa的panegyric圣罗勒，我们还得知，这些节日的使徒和圣士提反跟踪后，立即圣诞节。 The Armenians celebrated the feast also on 27 Dec.; the Nestorians on the second Friday after the Epiphany.亚美尼亚人庆祝这个节日还对12月27日; nestorians关于第二个周五后，顿悟。 It is evident that 28 (27) Dec. was (like 26 Dec. for St. Stephen) arbitrarily selected, no tradition concerning the date of the saints' death being forthcoming.很显然， 28 （ 27 ） 12 （如12月26日圣士提反）任意选定的，没有传统的关于日期的圣人'死被即将到来。 The chief feast of Sts.行政初熟的STS 。 Peter and Paul was kept in Rome on 29 June as early as the third or fourth century.彼得和保罗被保存在罗马6月29日，早在第三或第四世纪。 The list of feasts of the martyrs in the Chronograph of Philocalus appends this notice to the date - "III. Kal. Jul. Petri in Catacumbas et Pauli Ostiense Tusco et Basso Cose."名单宴的烈士们，在计时的philocalus appends本通知之日起-"三。大韩航空公司7月的P etri在c atacumbas等泡利o stienset usco等低音c ose" 。 (=the year 258) . （ =全年258 ） 。 The "Martyrologium Hieronyminanum" has, in the Berne manuscript, the following notice for 29 June: "Romae via Aurelia natale sanctorum Apostolorum Petri et Pauli, Petri in Vaticano, Pauli in via Ostiensi, utrumque in catacumbas, passi sub Nerone, Basso et Tusco consulibus" (ed. de Rossi-Duchesne, 84). " martyrologium hieronyminanum " ，在伯尔尼的手稿，以下为公告6月29日： " romae途经aurelia natale sanctorum apostolorum的Petri等泡利，的Petri在梵蒂冈，泡利在途经ostiensi ， utrumque在catacumbas ， passi小组内罗内，低音等tusco consulibus " （编辑德罗西- duchesne ， 84 ） 。
The date 258 in the notices shows that from this year the memory of the two Apostles was celebrated on 29 June in the Via Appia ad Catacumbas (near San Sebastiano fuori le mura), because on this date the remains of the Apostles were translated thither (see above).之日起258在公告显示，从今年的记忆中的两个门徒的庆祝活动6月29日，在途经appia专案catacumbas （近散sebastiano fuori乐村） ，因为在这个日子的遗骸使徒保罗翻译上去（见上文） 。 Later, perhaps on the building of the church over the graves on the Vatican and in the Via Ostiensis, the remains were restored to their former resting-place: Peter's to the Vatican Basilica and Paul's to the church on the Via Ostiensis.后来，也许是对建设有教会在坟墓上，梵蒂冈以及在途经ostiensis ，遗体被恢复其昔日的休眠地点：彼得向梵蒂冈大教堂和保罗的，以教会对途经ostiensis 。 In the place Ad Catacumbas a church was also built as early as the fourth century in honour of the two Apostles.在犯罪地点专案catacumbas一所教堂也是建早在公元4世纪，在荣誉的两个门徒。 From 258 their principal feast was kept on 29 June, on which date solemn Divine Service was held in the above-mentioned three churches from ancient times (Duchesne, "Origines du culte chretien", 5th ed., Paris, 1909, 271 sqq., 283 sqq.; Urbain, "Ein Martyrologium der christl. Gemeinde zu Rom an Anfang des 5. Jahrh.", Leipzig, 1901, 169 sqq.; Kellner, "Heortologie", 3rd ed., Freiburg, 1911, 210 sqq.).从258其主要盛宴被关在6月29日，从该日起庄严神圣的服务，先后在上面提到的3个教堂，从远古时代（ duchesne ， " origines杜culte克雷蒂安" ，第5版，巴黎， 1909年， 271 sqq 。 ， 283 sqq 。 ; urbain ， "艾因martyrologium明镜christl 。 gemeinde祖光碟一个anfang万5 。 jahrh " ，莱比锡， 1901年， 169 sqq 。 ; kellner ， " heortologie " ，第3版，弗赖堡， 1911年， 210 sqq 。 ） 。 Legend sought to explain the temporary occupation by the Apostles of the grave Ad Catacumbas by supposing that, shortly after their death, the Oriental Christians wished to steal their bodies and bring them to the East.传说中试图解释暂时占用土地，由传道者的坟墓专案catacumbas假设说，不久后死亡，东方基督徒想窃取他们的尸体，并带他们前往东。 This whole story is evidently a product of popular legend.这整个故事显然是一个产品的流行传奇。 (Concerning the Feast of the Chair of Peter, see CHAIR OF PETER.) （有关盛宴的主席黄匡源，见主席彼得） 。
A third Roman feast of the Apostles takes place on 1 August: the feast of St. Peter's Chains.第三罗马盛宴的使徒发生8月1日：节日圣彼得的连锁店。 This feast was originally the dedication feast of the church of the Apostle, erected on the Esquiline Hill in the fourth century.这个盛宴本来是奉献盛宴的教会的使徒，还搭起了esquiline山在第四世纪。 A titular priest of the church, Philippus, was papal legate at the Council of Ephesus in 431. 1名誉牧师的教会， philippus ，是教皇legate在安理会的伸出手在431 。 The church was rebuilt by Sixtus III (432-40) at the expense of the Byzantine imperial family.这座教堂重建Sixtus的三（ 432-40 ） ，在牺牲拜占庭帝国家庭。 Either the solemn consecration took place on 1 August, or this was the day of dedication of the earlier church.无论是庄严consecration发生在8月1日，或者这是一天的奉献越早教会。 Perhaps this day was selected to replace the heathen festivities which took place on 1 August.或许，这一天被选定取代异教徒节日，其中发生于8月1日。 In this church, which is still standing (S. Pietro in Vincoli), were probably preserved from the fourth century St. Peter's chains, which were greatly venerated, small filings from the chains being regarded as precious relics.在教堂里，它仍然是常委（第彼得在vincoli ） ，很可能因保存下来，从四世纪的圣彼得的连锁店，其中很大的崇敬，小档案，从连锁被视为珍贵文物。 The church thus early received the name in Vinculis, and the feast of 1 August became the feast of St. Peter's Chains (Duchesne, op. cit., 286 sqq.; Kellner, loc. cit., 216 sqq.).教会因而及早收到名下vinculis ，与宴的8月1日起成为盛宴的圣彼得链（ duchesne ，同前， 286 sqq 。 ; kellner ，上述引文中， 216 sqq ） 。 The memory of both Peter and Paul was later associated also with two places of ancient Rome: the Via Sacra, outside the Forum, where the magician Simon was said to have been hurled down at the prayer of Peter and the prison Tullianum, or Carcer Mamertinus, where the Apostles were supposed to have been kept until their execution.记忆中这两个彼得和保罗后来被美联社还与两地的古罗马：经骶，外论坛，那里魔术师西蒙据说被投掷下来，在祈祷的彼得与监狱tullianum ，或carcer mamertinus那里使徒保罗要一直维持到他们处决。 At both these places, also, shrines of the Apostles were erected, and that of the Mamertine Prison still remains in almost its original form from the early Roman time.在这些地方，也有神社的使徒保罗架设，并表示，在该mamertine监狱仍几乎在其原来的形式从早期罗马时间。 These local commemorations of the Apostles are based on legends, and no special celebrations are held in the two churches.这些地方纪念活动的使徒，是根据民间传说，并没有特别的庆祝活动中举行了两座教堂。 It is, however, not impossible that Peter and Paul were actually confined in the chief prison in Rome at the fort of the Capitol, of which the present Carcer Mamertinus is a remnant.然而，它并非是不可能的彼得和保罗其实是局限在行政监狱在罗马堡垒的国会大厦，其中本carcer mamertinus是一个残。
VI.六。 REPRESENTATIONS OF ST.交涉圣。 PETER王泽
The oldest extant is the bronze medallion with the heads of the Apostles; this dates from the end of the second or the beginning of the third century, and is preserved in the Christian Museum of the Vatican Library.最古老的现存是铜章与校长的使徒，这是自去年底第二次或年初三世纪，是保存在基督教博物馆的梵蒂冈图书馆。 Peter has a strong, roundish head, prominent jaw-bones, a receding forehead, thick, curly hair and beard.彼得有一个强有力的圆形头部，突出的下巴-骨头，后退前额，厚，卷曲的头发和胡子。 (See illustration in CATACOMBS.) The features are so individual that it partakes of the nature of a portrait. （见插图窟）的特点是，使个人，它参与大何种性质的肖像。 This type is also found in two representations of St. Peter in a chamber of the Catacomb of Peter and Marcellinus, dating from the second half of the third century (Wilpert, "Die Malerein der Katakomben Rom", plates 94 and 96).这种类型也发现两个交涉的圣彼得大教堂，在一个商会的catacomb的彼得和marcellinus ，约会，从下半年的第三个世纪（ wilpert ， "死malerein明镜katakomben光碟" ，板94和96 ） 。 In the paintings of the catacombs Sts.在画窟里的STS 。 Peter and Paul frequently appear as interceders and advocates for the dead in the representations of the Last Judgment (Wilpert, 390 sqq.), and as introducing an Orante (a praying figure representing the dead) into Paradise.彼得和保罗频频出现interceders和倡导者，为死在交涉的最后判决（ wilpert ， 390 sqq ） ，并引入一个orante （一祈祷数字代表死亡） ，到天堂。 In the numerous representations of Christ in the midst of His Apostles, which occur in the paintings of the catacombs and carved on sarcophagi, Peter and Paul always occupy the places of honour on the right and left of the Saviour.在多次交涉基督教会中他的门徒，其中发生在画窟和刻石棺，彼得和保罗始终占据地方的荣誉上，左，右的救世主。 In the mosaics of the Roman basilicas, dating from the fourth to the ninth centuries, Christ appears as the central figure, with Sts.在马赛克的罗马basilicas ，约会，从第四至第九世纪以来，基督似乎为中心的数字，与STS对。 Peter and Paul on His right and left, and besides these the saints especially venerated in the particular church.彼得和保罗对他的左，右，而且这些圣人崇敬，尤其是在特定的教会。 On sarcophagi and other memorials appear scenes from the life of St. Peter: his walking on Lake Genesareth, when Christ summoned him from the boat; the prophecy of his denial; the washing of his feet; the raising of Tabitha from the dead; the capture of Peter and the conducting of him to the place of execution.对石棺和其他纪念物出现的场景，从生活中的圣彼得：他走路湖genesareth ，当基督召见他，由船民;预言他的拒绝;洗涤他的脚;筹集客厅，餐厅从死里复活;捕获的彼得和进行他到地方执行的请求。 On two gilt glasses he is represented as Moses drawing water from the rock with his staff; the name Peter under the scene shows that he is regarded as the guide of the people of God in the New Testament.两个镀金眼镜，他就是派摩西绘画水从岩石中，与他的工作人员;名义彼得根据现场看，他被视为是指南的人的神，在新约圣经。
Particularly frequent in the period between the fourth and sixth centuries is the scene of the delivery of the Law to Peter, which occurs on various kinds of monuments.特别是经常在日期间，第四和第六个世纪是现场交付法律彼得，而发生各种形式的纪念物。 Christ hands St. Peter a folded or open scroll, on which is often the inscription Lex Domini (Law of the Lord) or Dominus legem dat (The Lord gives the law).基督之手圣彼得一张折叠或打开条幅，而往往是碑文法多米尼（法主）或主legem的DAT （上帝赋予法） 。 In the mausoleum of Constantina at Rome (S. Costanza, in the Via Nomentana) this scene is given as a pendant to the delivery of the Law to Moses.在陵园里的constantina在罗马（第costanza ，在途经nomentana ）这一幕，是由于作为一个挂件，以提供法律摩西。 In representations on fifth-century sarcophagi the Lord presents to Peter (instead of the scroll) the keys.在交涉的第五世纪石棺主的礼物，彼得（而不是滚动）键。 In carvings of the fourth century Peter often bears a staff in his hand (after the fifth century, a cross with a long shaft, carried by the Apostle on his shoulder), as a kind of sceptre indicative of Peter's office.在雕刻的四世纪彼得往往担负着工作人员在他的手部（后五世纪，两岸之间有较长的轴，进行了由使徒对他的肩） ，作为一种权杖指示彼得的办公室。 From the end of the sixth century this is replaced by the keys (usually two, but sometimes three), which henceforth became the attribute of Peter.从去年底第六届世纪，这是取代钥匙（通常有两种，但有时三） ，它从此成为属性的彼得。 Even the renowned and greatly venerated bronze statue in St. Peter's possesses them; this, the best-known representation of the Apostle, dates from the last period of Christian antiquity (Grisar, "Analecta romana", I, Rome, 1899, 627 sqq.).甚至连著名的极大崇敬的青铜塑像，在圣彼得大教堂的拥有他们，这就最知名的代表性使徒，日期从近一段时期的基督教古物（士格里萨尔， " analecta罗马" ，我想，罗马， 1899年， 627 sqq ） 。
Publication information Written by JP Kirsch.出版信息书面由JP基尔希。 Transcribed by Gerard Haffner.转录由热拉尔haffner 。 The Catholic Encyclopedia, Volume XI.天主教百科全书，体积十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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