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Peter of Alexandria
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Introductory Notice to Peter, Bishop of Alexandria.
[2237] Maffei, Osservazione Letterarie, tom. iii. p. 17.
[2238] Athanasius, Apol. contra Arian, sec. 39, tom. i. p. 177.
[2239] Maffei, l. c., p. 24.
[2240] Baronius, Ad Annum, 306, sec. 44. [Elucidation I.]
[2241] As interpreted by Anastasius Bibliothecarius. Apud Maium, Spicilegii, tom. iii. p. 671. That Anastasius Bibliothecarius translated from the Greek the Passion of St. Peter, Bishop of Alexandria, is affirmed by Anastasius himself in his prologue, Ad Passionem Martyrum, MCCCCLXXX., published by Mabillon in the Museum Italicum, tom. i. part ii, p. 80: “Post translatam a me ad petitionem sanctitatis tunæ (he is addressing Peter, Bishop of Gavinum), passionem præcipui doctoris et martyris, Petri Alexandrinæ urbis episcopi.” And then an anonymous biographer of John viii., in Muratori R. I. S., tom. iii. p. i. p. 269, confirms the same. Anastasius, the librarian of the Roman church, translated from the Greek into Latin the Passion of St. Peter, Archbishop of Alexandria. But it is a matter of conjecture which of the different Passions of St. Peter Anastasius translated. Of the Acts of St. Peter, there are three different records:—(1) Acta Sincera, which, according to Baronius, are the most genuine. (2) A shorter Latin version, by Surius. (3) A Greek version, by Combefis.
[2242] [Significant to find this term applied from Western thought to this great bishopric by such a translator as Anastasius.]
[2243] [See p. 257, supra, and p. 263, infra, note 2. Not his final rejection after the Nicene Council.]
[2244] [He is here speaking of its civil importance only.]
[2245] Hor., Od., ii. 10, 11.
[2246] [Anastasius, more Romano, uses the Middle-Age terminology as if it had existed in the Ante-Nicene period. So all the successors of the apostles at Rome, including St. Peter himself, are transformed into “Popes.” We owe this abuse to the “False Decretals,” of which we treat hereafter. But why is exploded fiction and demonstrated untruth perpetuated by enlightened historians? See vol. v. p. 155.]
[2248] [Post-Nicene terminology, condemned even by the Gallicans, as, e.g., Dupin. Alexandria, founded by St. Mark, was virtually an Apostolic See, though commonly called the Evangelic See.]
[2249] Thus watched the faithful at Milan around Ambrose, their bishop, against whom the wrath of the Arian Empress Justina was directed, according to the testimony of Augustine, who was an eye-witness. Cf. Confess., lib. ix. cap. 7.
[2250] [i.e., deacon; Isa. lxvi. 21. So Clement of Rome, cap. xl. p. 14, vol. i., this series.]
[2251] The Acta Combefisiana add, “quemadmodem ille Dei Filium a paterna gloria et substantia sequestravit,” even as he has separated the Son of God from the glory and substance of His Father. But Arius had not as yet laid bare his heresy, but had been excluded from the Church for joining in the Meletian schism, and a suspicious course of action.
[2252] [“The dying are wont to vaticinate;” but the prophetic charismata (1 Cor. xiv. 31) were not yet extinct in the Church, in all probability, hence this conjecture was natural.]
[2253] κολόβιον—this is the tunicle, tunica, tunicella, dalmatica. It originally had no sleeves; it is said that wide sleeves were added in the West about the fourth century; and the garment was then called dalmatic, and was the deacon’s vestment when assisting at the holy communion; while that worn by sub-deacons, called by the Anglo-Saxons “roc,” and “tunicle” generally after the 13th century, was of the same form, but smaller and less ornamented (Palmer, Orig. Liturgicæ, vol. ii. p. 314). The word, in its classical use, meant an under-garment with its sleeves curtailed (κολοβός)—i.e., reaching only half down to the elbow, or entirely without sleeves. [But the reference here is clearly to St. John xix. 23; and the introduction of the mediæval dalmatic, to translate κολόβιον, is out of place.]
[2254] Of Scripture.
[2255] Cf. 1 Tim. iv. 1.
[2256] [Another anachronism, but noteworthy as applied to the See of Alexandria. See p. 261, note 2.]
[2257] Cf. St. Paul’s farewell address to the elders at Miletus,Acts xx. 28. [Acts xx. 32. The whole of this affecting address is borrowed from the touching eloquence of St. Paul.]
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