Of the famous dispute, whether Peter made the journey to Rome, is it not in the main as frivolous as most other grand disputes? The revenues of the abbey of St. Denis, in France, depend neither on the truth of the journey of St. Dionysius the Areopagite from Athens to the midst of Gaul; his martyrdom at Montmartre; nor the other journey which he made after his death, from Montmartre to St. Denis, carrying his head in his arms, and kissing it at every step.

The Carthusians have great riches, without there being the least truth in the history of the canon of Paris, who rose from his coffin three successive days, to inform the assistants that he was damned.

In like manner it is very certain that the rights and revenues of the Roman pontiff can exist, whether Simon Barjonas, surnamed Cephas, went to Rome or not. All the rights of the archbishops of Rome and Constantinople were established at the Council of Chalcedon, in the year 451 of our vulgar era, and there was no mention in this council of any journey made by an apostle to Byzantium or to Rome.

The patriarchs of Alexander and Constantinople followed the lot of their provinces. The ecclesiastical chiefs of these two imperial cities, and of opulent Egypt, must necessarily have more authority, privileges, and riches, than bishops of little towns.

If the residence of an apostle in a city decided so many rights, the bishop of Jerusalem would have been, without contradiction, the first bishop of Christendom. He was evidently the successor of St. James, the brother of Jesus Christ, acknowledged as the founder of this church, and afterwards called the first of all bishops. We should add by the same reasoning, that all the patriarchs of Jerusalem should be circumcised, since the fifteen first bishops of Jerusalem — the cradle of Christianity and tomb of Jesus Christ — had all received circumcision. It is indisputable that the first largesses made to the church of Rome by Constantine, have not the least relation to the journey of St. Peter.

1. The first church raised at Rome was that of St. John; it is still the true cathedral. It is evident that it would have been dedicated to St. Peter, if he had been the first bishop of it. It is the strongest of all presumptions, and that alone might have ended the dispute.

2. To this powerful conjecture are joined convincing negative proofs. If Peter had been at Rome with Paul, the Acts of the Apostles would have mentioned it; and they say not a word about it.

3. If St. Peter went to preach the gospel at Rome, St. Paul would not have said, in his Epistle to the Galatians: “When they saw that the gospel of the uncircumcisions was committed unto me, as the gospel of the circumcision was unto Peter; and when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship, that we should go unto the heathen, and they unto the circumcision.”

4. In the letters which Paul writes from Rome, he never speaks of Peter; therefore, it is evident that Peter was not there.

5. In the letters which Paul writes to his brethren of Rome, there is not the least compliment to Peter, nor the least mention of him; therefore, Peter neither made a journey to Rome when Paul was in prison, nor when he was free.

6. We have never known any letter of St. Peter’s dated from Rome.

7. Some, like Paul Orosius, a Spaniard of the fifth century, say that he was at Rome in the first years of the reign of Claudius. The Acts of the Apostles say that he was then at Jerusalem; and the Epistles of Paul, that he was at Antioch.

8. I do not pretend to bring forward any proof, but speaking humanly, and according to the rules of profane criticism, Peter could scarcely go from Jerusalem to Rome, knowing neither the Latin nor even the Greek language, which St. Paul spoke, though very badly. It is said that the apostles spoke all the languages of the universe; therefore, I am silenced.

9. Finally, the first mention which we ever had of the journey of St. Peter to Rome, came from one named Papias, who lived about a hundred years after St. Peter. This Papias was a Phrygian; he wrote in Phrygia; and he pretended that St. Peter went to Rome, because in one of his letters he speaks of Babylon. We have, indeed, a letter, attributed to St. Peter, written in these obscure times, in which it is said: “The Church which is at Babylon, my wife, and my son Mark, salute you.” It has pleased some translators to translate the word meaning my wife, by “chosen vessel”: “Babylon, the chosen vessel.” This is translating compre............