On the so-called “Jerusalem Tomb of St. Peter”

James Tissot, Jesus Wept

Jesus Wept, by James Tissot (1836–1902).

The past few days, since Pope Francis put some of the relics of St. Peter on display, my blog hits have spiked again. A number of news outlets picked up images from my posts on the Tomb of St. Peter in Rome and linked back here. And this topic continues to fascinate the public as it always has (those posts are by far my most popular) — because, I reckon, the public is just fascinated by bones. Especially long-buried bones. Especially mysterious, even controversial bones. And about that controversy: Coming from the camp of the very same anti-Catholics who seek to argue that St. Peter was never in Rome, there is a claim floating around of a supposed tomb of St. Peter discovered in Jerusalem in 1953 which, if known, would undermine the whole foundation of the Catholic Church and expose the Vatican as a fraud, etc.

F. Paul Peterson, author of this tract.

F. Paul Peterson (center), author of this tract.

There’s one problem, though: the claim itself is a fabrication. The linked article is taken from the pages of a 1971 anti-Catholic tract, self-published by one F. Paul Peterson of Fort Wayne, Indiana, and sold from his home. It is poorly written and rife with factual errors (e.g. the Saracens “never made it to Rome”), unfounded accusations, and unsubstantiated claims. In a tract which purports to provide solid evidence of the burial of the Apostle Peter in Jerusalem, the author actually provides little real evidence other than his own testimony that various people, including a number of well known archaeologists and even Pope Pius XII, agree with him regarding his remarkable discovery and its implications. This is little more than a baseless screed like so much of the anti-Catholic literature out there, akin to Chick tracts and even making similar claims. I normally would not waste my time in responding, but for my concern that this web page is among the top hits on Google for the “tomb of St. Peter.” Anti-Catholics will believe anything — but for anyone out there who is honestly seeking answers, I do not want them to be misled.

For anyone who wants to critically examine this claim of a supposed tomb of Peter in Jerusalem, and the claims of the Catholic Church, here are a few points to consider — just a few of the major problems with this article:

  1. The author claims repeatedly that there is “no evidence in either Scripture or history” that Peter was ever in Rome — but clearly either he has not read much history, or he is willfully distorting the truth. I have repeatedly provided evidence, from both Scripture and history. And if one finds Scripture less than explicit, the historical testimony is well documented and compelling.

    In fact, there is a unanimous historical tradition that Peter died and was buried in Rome (from Latin trado, trans + do, “to hand over” or “hand down”) — meaning not something vague and “fickle” as Peterson alleges, but attested fact handed down by generation after generation of writers, dating with certainty to the early second century, in all likelihood to within a few years of Peter’s death — and not by “Roman” writers, but by partisans of the Churches of Antioch (e.g. Ignatius), Alexandria (e.g. Clement), Carthage (e.g. Tertullian), and many other scattered places, who would have had no reason to fabricate facts in Rome’s favor. Meanwhile there is no tradition, no testimony, absolutely none, that Peter remained in Jerusalem following the events of the New Testament and died there; no record or attestation or claim that Peter’s tomb ever existed in Jerusalem until this supposed “discovery” came out of nowhere (and in fact never really went anywhere: Peterson’s tract has no doubt had thousands more readers on the Internet than it ever had in his lifetime). While Christians the world over celebrated the tombs and relics of martyrs scattered all over the Mediterranean world and beyond — in some cases no doubt inventing them — no one ever claimed that Peter was in Jerusalem.

    Peterson makes repeated statements that are manifestly false, but after reading the piece in depth, I do believe the man is genuine — genuinely ignorant and misled. It being the days before the Internet, I can forgive him for not having ready access to facts; but even today, facts do not get in the way of anti-Catholic delusions.

  2. Herein, lies the greatest proof that Peter never was a Pope, and never was in Rome, for if he had been, it would have certainly been proclaimed in the New Testament. History, likewise, would not have been silent on the subject, as they were not silent in the case of the Apostle Paul. Even the Catholic history would have claimed the above as a fact and not as a fickle tradition.1 To omit Peter as being Pope and in Rome (and the Papacy) would be like omitting the Law of Moses or the Prophets or the Acts of the Apostles from the Bible.

    1 N.B. History is not silent and we do claim this as fact. —JTR
  3. He alleges throughout the piece that there has been a conspiracy to “[put] a smoke screen around the truth” that St. Peter is in fact buried in Jerusalem, reaching to the highest levels of the Catholic hierarchy, to Pope Pius XII; that there are “secrets” in the Vatican that somehow only he is privy to. He envisions himself as the hero who will bring the “truth” to the world:

    Having succeeded for so long in keeping ‘this thing quiet,’ … they [Catholics] were off guard when a fellow at that time came along who appeared harmless but persistent. Little did they know that this fellow would publish the news everywhere. Their position in the world is shaky enough without this discovery becoming generally known.

  4. Peterson at sepulcher

    Peterson again (right), at the Dominus Flevit necropolis.

  5. He purports to have visited “various renowned archaeologists” to discuss this subject, several of whom he names, and who were indeed renowned archaeologists — William F. Albright (of whom he did not give the full name, only referring to “Dr. Albright of John Hopkins [sic] University”), Nelson Glueck, Józef Milik, Bellarmino Bagatti — each of whom supported and agreed with his unquestionable evidence — and yet none of these renowned archaeologists, in all their well-read and respected works, thought this earth-shattering revelation was worthy of wide publication. Somehow F. Paul Peterson remains the only one who can reveal this news. (He suggests that “Dr. Gluek, being Jewish, is not fully aware … that such a discovery is very embarrassing since it undermines the very foundation of the Roman Catholic Church.”)

  6. Usually a Catholic, either because he is brainwashed or stubbornly doesn’t want to see anything against what he has been taught, will not allow himself to believe anything against his religion, much less admit it to others. But there is a growing, healthy attitude among many Catholics, to ‘prove all things, hold fast to that which is good’ as the Master admonished us all.

  7. The latter two archaeologists, Bagatti and Milik, in fact did publish on this matter, Peterson claims. He claims they published a book in Italian, Gli Scavi del Dominus Flevit, which reveals the truth of the tomb of Peter in Jerusalem. But somehow this academic work published by two renowned archaeologists has escaped the notice of not only the archaeological community, but of the entire world, until it was discovered by one F. Paul Peterson of Fort Wayne, Indiana. And this suppressed, forgotten archaeological publication, in which these archaeologists, according to the author, state unequivocally that St. Peter is buried in Jerusalem, not Rome, is so obscure that several thousand books in the Google Books catalog cite it. And yet somehow everyone who reads and cites this work overlooks this astounding revelation.

    He also cites numerous unnamed priests and archaeologists who agreed with his evidence: a “highly educated priest,” “a brilliant American priest in Rome,” etc.

  8. The secrecy surrounding this case is amazing, yet understandable, since Catholics largely base their faith on the assumption that Peter was their first pope and that he was martyred and buried there.

  9. The claim is that this supposed Jerusalem tomb of Peter was discovered during the excavations of Bagatti and Milik of the ancient Christian necropolis under the Church of Dominus Flevit (“The Lord wept”) on the Mount of Olives (this is the subject of the above mentioned book, per the title). And yet this is now a well-known tourist attraction and site of pilgrimage, and everyone neglects to mention the irrefutable evidence that the Apostle Peter was buried there.

  10. People who lived in Jerusalem all their lives and official guides who are supposed to know every inch of the city, however, knew nothing of this discovery, so well was it withheld from the public.

    Barzillai inscription

    “Clearly and beautifully written.”

  11. The only “solid evidence” which Peterson provides — which “a person who has seen … could never doubt that this truly is the burial place of St. Peter” — is solely that the inscription on an ossuary appeared to read in Aramaic, “Simon bar-Jona.” Yet the names “Simon” (שמעון) and “Jona” (יוֹנָה) or “John” (יוֹחָנָן) are all among the most common Jewish names. Finding a tomb marked “Simon son of Jona” in Jerusalem is no more significant than finding a grave in London marked “John Smith.” That it is an early Christian grave is certainly interesting — because it’s an early Christian grave, not because it is that of Simon Peter.

  12. These figures go along perfectly, as does everything else in the case, with the remains found in the Christian burial ground on the Mount of Olives and in the ossuary on which was ‘clearly and beautifully written,’ Simon Bar Jona in Aramaic.

    Page 83 of Gli Scavi del Dominus Flavit

    Page 83 of Gli Scavi del Dominus Flavit, purportedly describing this ossuary as that of the Apostle Peter (translation below).

  13. In fact, Fr. Bagatti did publish regarding the tomb in question — not in Gli Scavi del Dominus Flevit, but in an academic journal, Liber Annuus — and it did briefly cause some concern. But rather than shaking the Vatican to its knees, nothing came of the matter. The evidence was considered ambiguous and inconclusive, and not worthy of public attention; certainly it was not “suppressed” or “hidden.” When Milik completed the publication of Gli Scavi del Dominus Flevit, he in fact equivocated on the reading. Nothing in the book makes the bold claim that this was the tomb of the Apostle Peter.

    The author of this webpage, not the same anti-Catholic who wrote the article, has posted some scans of pages from Gli Scavi del Dominus Flevit which supposedly prove the claims. But the text says nothing of the sort. In the page purportedly describing the inscription, Milik wrote:

    11. locus 79, ossuary 19. In the upper corner on the long side, confidently sketched using charcoal with very fine features; name (length. cm. 9,5; letters 11 – 0,8 – 1,5), fot. 81 and fig. 22,1):

    . . . שמעון בר [Simeon bar …]

    The reading of the patronym, as luck would have it, is uncertain. The reading proposed in Liber Annuus III, p. 162 (יונה [Jonah]) [this is Bagatti’s article] remains possible, but other possibilities for it can equally be proposed, such as זינה [zinh] correspondent to Ζηνα [Greek Zēna] of n. 21. The two cases of a supposed [Hebrew letter] nun are both a little unusual and the [Hebrew letter] he is rather abnormal although it has an affinity to “Palmyrene”. Alternatively, these last two letters can be considered as a single one, that is, a he with a bifurcated left leg, that would have been inexpertly executed with a piece of charcoal; notice the double feature in the charcoal tracings in fig. 22,7 and 6; fot. 80; LA VII, p. 247, fig. 16. In this case it would have to be read זיה [zih], זוה [zoh], etc.

    The writing is cursive. The [Hebrew Letter] shin was made with charcoal by a single stroke; Another unique feature is the curves of the [Hebrew letter] mem and of [Hebrew Letter] 'ain, like a cross formed from two oblique features; [Hebrew letters] beth + resh is a ligature.

    On the frequency of this name Simeon, see n. 5.

  14. This reading itself has been disputed. A fascinating article by Dr. Stephen Pfann of the University of the Holy Land is available online: “Has St. Peter returned to Jerusalem? The final resting place of Simon Peter and the family of Barzillai.” F. Paul Peterson, it seems, is not the only one to have dredged up such a concoction of this charge. It was also featured in the documentary The Lost Tomb of Jesus, in which a hack archaeologist similarly discovered a tomb in Jerusalem marked with the names of Yeshua, Yosef, Miriam (Jesus, Joseph, Mary) — and made the claim we have all heard by now, despite these three names likewise being among the most common Jewish names. Pfann convincingly argues that the ossuary at Dominus Flevit reads “Simeon bar Zilla” — denoting the family of Barzillai, a “Jerusalem family [with] deep roots within Biblical history.”

If there remained any doubt that this supposed “Jerusalem tomb of Peter” is not the “indisputable proof” that the Catholic Church is a fraud, or that it is what anti-Catholics have claimed it is, I hope I have dispelled it.

Quickly, before I let you go, I wanted to share a few more priceless claims from Peterson’s article:

  1. “Eusebius, one of the most learned men of his time, wrote the Church history up to the year 325 A.D. He said that Peter never was in Rome.1 This Church history was translated by Jerome from the original Greek, but in his translation he added a fantastic story of Peter’s residence in Rome.2 This was a common practice in trying to create credence in their doctrines, using false statements, false letters and falsified history. This is another reason why we cannot rely on tradition, but only on the infallible Word of God.”

    1 N.B. Eusebius states numerous times that Peter was in Rome. —JTR
    2 N.B. The original Greek of Eusebius states that Peter was in Rome. —JTR
  2. “Mark you, all the priests agree that the Vatican and St. Peter’s were built over a pagan cemetery.1 This was a very appropriate place for them to build since, as even Cardinal Newman admitted, there are many pagan practices in the Roman Catholic Church. You realize surely, that Christians would never bury their dead in a pagan cemetery, and you may be very sure that pagans would never allow a Christian to be buried in their cemetery.”

    1 N.B. All cemeteries were pagan cemeteries in first-century Rome, until Christians began to bury in the catacombs in the second or third century. There’s every indication that Peter’s burial in this cemetery, as well as the veneration of the tomb over the cemeteries, was secret and surreptitious. By the time of the cemetery’s destruction and the construction of St. Peter’s Basilica, the cemetery had increasing numbers of Christian burials. —JTR
  3. “Strange it was, for since beginning to build the church in 1450 (finished in 1626)1 they erected, St. Peter’s Tomb (?) under the large dome and Bernini’s serpentine columns. Since then multiplied millions were thereby deceived into believing that the remains of St. Peter were there, which the hierarchy had all along known was not true, as is proven by the late Pope’s [Pius XII’s] declaration.”

    1 N.B. The original St. Peter’s Basilica was begun between 326 and 331. The Church did not suddenly claim in 1450 that Peter was buried on the Vatican under a newly-constructed church. —JTR

I feel rather sorry for Mr. Peterson. Reading his article, I get the sense that he was a good and honest man who sincerely believed (most of) what he was writing. Without a doubt, though, he was stretching the facts quite far in his claims of archaeologists and popes affirming him in his evidence. I sincerely hope this wasn’t him (the only F. Paul Peterson I could find in Indiana).

The Bones of St. Peter

This should be the conclusion of my three-parter on the Tomb of St. Peter at St. Peter’s Basilica on the Vatican, in which I hope to discuss the discovery of St. Peter’s relics and the issue of their authenticity. Also, a bibliography! Previously, “The Tomb of St. Peter,” “The Grave of St. Peter.


Red Wall bones

The bones found beneath the Red Wall (briefly replaced there for the photograph). (Fabbrica di San Pietro)

The bones the Vatican archaeologists had discovered in 1942, in the niche at the foundation of the Red Wall, to one side of St. Peter’s grave, remained safely locked in lead-lined chests in the private chambers of the pope for over a decade. Only a cursory examination had been given to them by the pope’s private physician, who declared that they were the bones of a man in his seventies — the age Peter was expected to have been at his martyrdom. The pope had made only a brief, uncertain announcement concerning the bones in 1950. The hungry press, a curious academia, and the anxious Church widely wondered about their authenticity, and the frustration only built at the Vatican’s reticence and characteristic slowness.

Finally, in 1956, at the request of Pope Pius XII, Venerando Correnti, a leading anthropologist and professor at Palermo University, examined the Red Wall bones. Correnti’s meticulous examination and testing took over four years. In the end, his findings were disappointing: these were almost certainly not the bones of Peter. The pile contained the bones of as many as four individuals: two men in their fifties, a man in his forties, and an elderly woman in her seventies, as well as an assortment of animal bones. The animal bones were not a great surprise: the ancient necropolis was known to have been near the emperor Nero’s circus and stables, and discarded animal carcasses may have left their bones strewn all throughout the area.

The bones that had been the objects of hope for over a decade — the bones found in, or at least to the side of, St. Peter’s grave — were not the saint’s relics at all. But that is not the end of the story. Another set of bones had been discovered at the site, that Correnti now prepared to examine.


Graffiti wall

The Graffiti Wall, on the north side of the Tropaion, showing the repository. (Fabbrica di San Pietro)

Unknown to the archaeologists at the time, there had been a serious blunder early in the excavation. Early in 1942, when the team had first discovered the Graffiti Wall at the north side of the Tropaion, with its curious marble receptacle slightly exposed, they had initially chosen not to disturb it, wishing to fully photograph and document the valuable graffiti before risking damage to the plaster by reaching into the hole. When they finally did examine it, they found nothing inside but a medieval coin, some bone fragments, and other debris.

But by the time they got to it, the receptacle had already been tampered with. Monsignor Ludwig Kaas, the administrator of St. Peter’s Basilica and nominal head of the investigation, had a habit of inspecting the excavations alone at night after the archaeologists had left. Kaas was not an archaeologist himself, and had little appreciation for proper archaeological procedure. Troubled by possible disrespect to the bones of saints, as unknown graves and bones were uncovered in the course of the investigation and set aside, Kaas would remove these bones and place them respectfully in boxes.

Pallia diagram

In this diagram of the Niche of the Pallia and the surrounding tomb, the Graffiti Wall is labeled Wall g. (Fabbrica di San Pietro)

Late one night within a couple of days of the Graffiti Wall being exposed, Kaas examined it and its receptacle. He brought with him Giovanni Segoni, one of the foreman of the Sampietrini, the skilled workmen charged with the care of St. Peter’s Basilica, who had been assisting in the excavations. At Kaas’s direction, Segoni widened the hole in the plaster and removed the contents of the repository: a considerable pile of human bones with some shreds of reddish cloth. Segoni placed these in a wooden box, sealed it, and labeled it. The box would remain in a storeroom throughout the remainder of the excavation, unknown to any of the archaeologists.

In 1952, when Dr. Margherita Guarducci was examining the graffiti of the Graffiti Wall, she encountered Segoni by chance. She inquired about the contents of the receptacle and learned that he had emptied it himself, and he led her to the box. Not realizing that the archaeologists were unaware of Kaas’s actions, Guarducci was surprised by the size and extent of the bones, and even more so by what she believed was a failure on the part of the archaeologists to document them and consider their importance. It was not until more than a decade later, when Guarducci discussed the matter with Kirschbaum and the other archaeologists, that all realized what had happened.

But Guarducci placed the neglected bones in the queue for Correnti to examine. Preoccupied for so long with the disarrayed pile of Red Wall bones, Correnti did not get to the Graffiti Wall bones until 1962. Fully expecting this to be another collection of mixed bones, he was surprised by his unexpected findings: they were the remains of one elderly man, between sixty and seventy years old, of sturdy build. There were two other puzzling aspects: the bones were encrusted with soil in their crevices and hollows, as if buried and exhumed; and a number of the larger bones appeared to have been stained with a reddish or purplish dye, the color of the shreds of fabric discovered in the box. Sometime after the decay of the flesh, the bones had been dug up from a grave and wrapped in a purplish cloth.


Graffiti Wall Repository

The inside of the Graffiti Wall repository. (Fabbrica di San Pietro)

It was Guarducci who, learning of Correnti’s findings, developed the theory that the Graffiti Wall bones might be the bones of St. Peter himself. But why would Peter’s bones be in the marble repository of the Graffiti Wall, and not in the central grave? What was the purpose of the repository? It might have been, Guarducci reasoned, a hiding place, a container for the bones’ safekeeping and protection from Roman persecutors and vandals. At the time of the Graffiti Wall’s construction in the mid-third century, Christianity was under the most aggressive persecution it had suffered in decades, under the emperors Decius and Valerian. Might the Church have felt the bones were threatened?

A closer examination of the scraps of cloth discovered with the bones brought a stunning revelation: it was a cloth dyed what appeared to be purple, and interwoven with pure gold thread of the finest craftsmanship. The dye used, upon chemical testing, proved to be the authentic Roman purpling agent, reserved for royalty.

Peter's bones

A sampling of the bones believed to be those of St. Peter. These are the carpals and metacarpals of the left hand. (Fabbrica di San Pietro)

And the dirt encrusted on the bones — could it reveal where the bones had been before? Testing the soil composition of the central grave, the outer courtyard, and the area around the Graffiti Wall, the soil on the bones was a perfect match for the soil in the central grave, quite distinct from the soil in the other locations. These bones appeared to have been at one time buried in the central grave.

But hadn’t the repository been opened in the Middle Ages, as evidenced by the medieval coin discovered inside? A careful disassembly of the Graffiti Wall by the archaeologists revealed that the receptacle had in fact been intact since its construction, and was only cracked open by the archaeologists’ recent excavations (with sledgehammers). While taking it apart, a number of other coins fell out from the wall’s crevices; they reasoned that the medieval coin had fallen into the repository through these cracks. The remains of a dead mouse were also discovered inside, who must have entered somehow — verifying the possibility that small items might have entered the repository without breaching it.

Petros Fragment

The Petros Fragment from the Red Wall, discovered inside the repository. (Fabbrica di San Pietro)

Another fact that had been overlooked, seemingly irrelevant when the repository was thought to have been empty: the fragment of the Red Wall bearing the “Petros eni” (“Peter is inside”) inscription had been discovered inside the repository, jarred loose from a position on the Red Wall where the Graffiti Wall met it and covered it. Perhaps the placement of the inscription was related to the repository. Perhaps, in fact, the words had been hastily scratched just as the wall was being sealed with the bones inside.

Lateran Reliquaries

The reliquaries in the ciborium of St. John Lateran, of the heads of St. Peter (right) and St. Paul (left).

And what of the other relics held by the Church to belong to St. Peter? The Basilica of St. John Lateran holds in its reliquaries what are believed to be the heads of Peter and Paul. The last time the Lateran reliquaries had been opened was 1804, when it was observed that only fragments remained of the heads. At least one fragment of a skull had been found with the Graffiti Wall bones — would this conflict with the remains of the Lateran skull? With the permission of Pope Paul VI, the Lateran reliquary was opened and Correnti was allowed to examine its contents. The one condition was that he could not report detailed information about the Lateran relic, for the sake of its veneration; he could only state whether or not it in any way conflicted with or contradicted the Graffiti Wall bones. After several months of careful study, Correnti announced unequivocally that the two sets of bones were consistent with each other.

Bones in repository

The supposed relics of St. Peter returned to their repository in the Graffiti Wall. (Fabbrica di San Pietro)

On June 26, 1968, Pope Paul announced to the world that the relics of St. Peter had been discovered and identified. Not every question had been answered, but the pope himself was convinced. When all examinations were complete, the researchers carefully placed the bones in nineteen clear, padded plastic containers, and with a brief ceremony, returned them to their resting place in marble repository of the Graffiti Wall.



My feelings about whether these Graffiti Wall bones are the true relics of St. Peter have been wavering back and forth. Some points for consideration:

  1. This is almost certainly St. Peter’s grave (see my reasoning). At the time the Church turned the tomb over to Constantine, its leaders clearly believed the grave was intact and the relics still there, as did Constantine himself. But why weren’t these bones in the grave itself? If the Graffiti Wall bones are Peter’s, did the leaders of the fourth century Church remember they were there?
  2. The Graffiti Wall repository was built for a reason, and apparently built to be hidden. If not a hiding place for Peter’s bones, then whose? Other people had been buried close to Peter — but who else might have warranted a burial in Peter’s Tropaion itself?
  3. Following the decay of the flesh from these bones, the bones had been exhumed from the earth, as evidenced by the earth encrusted on them. They were then wrapped with a purple cloth, as shown by the dye stains on the bones themselves. Clearly these bones were transferred from their original grave and placed in the wall repository. And the earth on the bones is consistent with the earth of the central grave.
  4. The cloth that wrapped the bones was sumptuous, of the richest royal purple and interwoven with delicate gold thread. It is doubtless these bones belonged to a greatly venerated individual.
  5. The Graffiti Wall and its repository are believed to have been constructed in the mid-third century, probably the decade between 250 and 260. The repository was then sealed, and not exposed until the excavations of the 1940s. So these bones must belong to someone who died in the first three centuries. No carbon dating was performed on the bones out of a reluctance to destroy any piece of the relics, and a decision that it would not reveal any more precise date than could be reckoned by the above logic.
  6. The “Petros eni” fragment was in the section of the Red Wall that was covered up by the Graffiti Wall and its repository. Could the marking refer to the resository — Peter is inside here? Was it marked as the wall was being sealed?
  7. St. Peter's Skeleton

    The surviving parts (shaded) of the skeleton believed to be St. Peter’s. Anatomically, about one half of the skeleton survives; by volume, about one third. (Walsh)

  8. The bones belong to an elderly male, probably between the ages of sixty and seventy, of a sturdy build. This is consistent with the facts known of St. Peter, who is believed to have been martyred between 63 and 67.
  9. The surviving skeleton, including a fragment of the skull and jawbone, were deemed not to conflict in any way with the skull and jaw fragments believed to reside in the Lateran reliquary.
  10. Also very curiously, every part of the skeleton is represented by the bones but the feet, which are both absent in their entirety. Conceivably this could be a product of Peter having been crucified upside down: for an easy and hasty removal from the cross, the body might have been hacked off above the ankle.
  11. At the time Constantine built his memoria encasing the tomb and St. Peter’s Basilica around it, he chose to preserve it exactly as it was, including the asymmetrical and unaesthetic Graffiti Wall, which forced the memoria to be slightly lopsided in shape (and the Niche of the Pallia continues to be to this day). Why was this part of the monument kept despite its unattractiveness? Did the Church insist on its retention, knowing it contained the relics?

At the moment, I’m leaning toward these bones being the genuine relics of St. Peter. This certainly isn’t a conclusive case. It, like so much, has to be a matter of faith for the faithful — and it’s certainly not an essential point of faith for anyone. I am reassured by the thought that this is certainly the grave of Peter, in which his earthly body decayed, and in which his dust lies, whether these are his bones or not. The magnificent church of St. Peter’s Basilica, the central church of Roman Catholic Christianity, if not all of Christendom, stands over the grave of the Prince of Apostles.


Bibliography

Books

  • Walsh, John Evangelist. The Bones of St. Peter. New York: Doubleday, 1982. The first book I read on the subject. A riveting and detailed narrative and great introduction to the excavations and to the question of Peter’s bones, and the most up-to-date publication. Full text available online (but missing many of the helpful diagrams, I think).
  • Kirschbaum, Engelbert, S.J. The Tombs of St. Peter and St. Paul. New York: St. Martin’s Press, 1959. A more detailed and technical account of the excavations by one of the leading excavators himself. More satisfying and informative from a technical standpoint than Walsh, which helped me in some questions I still had in visualizing the excavation.
  • Toynbee, Jocelyn, and John Ward Perkins. The Shrine of St. Peter, and the Vatican Excavations. New York: Pantheon, 1957. I’ve just started reading this one. But Toynbee and Ward Perkins are two very well-known names in both history and archaeology, and this book is frequently referenced in the other two books. I understand that they, as outsiders, had a more critical approach to the excavations.
  • Margherita Guarducci. The Tomb of St Peter. Hawthorn Books, 1960. I haven’t read this one yet, but I look forward to Guarducci’s account. It’s also available online.

Websites

There are extensive bibliographies to additional books, articles, and other publications in the books, especially Walsh. In fact, here you go. That should lead you to most everything that’s out there — though it’s possible there have been publications since 1982.

The Grave of St. Peter

Last time, I gave a brief history of the tomb of St. Peter on the Vatican, and of the excavations in the 1940s that uncovered the ancient pagan necropolis beneath St. Peter’s Basilica. I left the matter of the excavation of the tomb itself for this post — which is bound to be a little more technical.


Altar Scavi

A simplified plan of the lower level of the basilica, in relation high altar above (marked by the rectangle), the Clementine Chapel, the Confessio, and the Grottoes. (Walsh)

Clementine rear wall

The rear of the Clementine Chapel, after the brick wall and altar decorations had been removed. The marble visible is the rear of Constantine’s memoria. (Fabbrica di San Pietro)

When the excavation team at last made the decision to investigate what lay beneath the high altar of St. Peter’s Basilica, the immediate question was how to get at it. The archaeologists had been instructed by the pope not to disrupt the daily functioning of St. Peter’s as a church in any way — so they could not exactly dig into the altar itself, nor approach from the Niche of the Pallia in the confessio, which was visible from above and a site of pilgrimage.

The Clementine Chapel lay on the west side of the altar. Behind the chapel’s rear (east) wall should have been the area immediately under the altar. Removing the brick wall, the archaeologists discovered a wall of ancient, white marble, with a narrow strip of porphyry in the center — the rear side of Constantine’s memoria, they later realized. At the top could be seen the twelfth century high altar of Pope Callixtus II, upon which is built the present altar.

Prying loose the strip of porphyry, the excavators first saw the ancient Red Wall. Breaking a small hole in the wall, they spotted the shell of another, older altar above, nestled in Callixtus’s: the altar of Gregory the Great. Unwilling to damage the wall further, they decided to search for a way to approach the altar shrine from the north or south.

Behind the side walls of the chapel, the archaeologists discovered two narrow passageways leading to closet-sized spaces on either side of the shrine (the open spaces within the circular crypt in the diagram above).

Tropaion south side

The south side of the Tropaion. (Fabbrica di San Pietro)

Entering the southern space, they attempted to break through the wall of the shrine from this south. Here the team caught their first glimpse of Peter’s Tropaion: a thick slab of travertine extending from the Red Wall, its edge resting on a small marble column; it all being packed in tightly with mortar and brick.

Approaching next from the north side in the same way, they discovered a much thicker wall, covered with a facing of plaster. This wall was scratched with layers upon layers of graffiti, intertwining and crossing each other and jumbled together. Visible were many examples of the labarum, the chi-rho monogram of Christ, which Constantine had adopted as his standard following a vision of Christ at the Battle of the Milvian Bridge in 312.

Graffiti wall

The Graffiti Wall, on the north side of the Tropaion, showing the repository. (Fabbrica di San Pietro)

Near the bottom of the Graffiti Wall, a narrow strip of plaster had fallen, revealing a marble-lined receptacle within the wall. At that time, the archaeologists were unwilling to damage the valuable graffiti by enlarging the hole, so they left the cavity alone, deciding instead to continue investigation on the Red Wall, the edges of which were now visible through the holes they had made to the north and the south of the shrine.

Pallia diagram

The Niche of the Pallia, as it resides within the elements of the tomb’s masonry. (Fabbrica di San Pietro)

Having approached the shrine from the west, south, and north, the group opted to examine it from the Niche of the Pallia on the east side. This they did at night after the basilica had closed its doors. Though unable to probe deeply without damaging the niche’s ancient mosaic, the view confirmed their findings so far. They noted that the travertine slab resting on the column, now broken, had once been a solid piece. Englebert Kirschbaum, S.J., one of the archaeologists, described their night sessions as “unforgettable not so much because of surprising discoveries . . . but on account of the enchantment radiating from the basilica at night time” (Kirschbaum 77).

Tropaion

A reconstruction of the Tropaion and grave, before additions, ca. 200. (Fabbrica di San Pietro)

Finally, the archaeologists made the decision to explore beneath the Tropaion, by digging under the Graffiti Wall on the north side. Before they did, they investigated the marble receptacle, widening the hole in the plaster and examining inside: it was empty, save for a few bone fragments, a medieval coin, and other debris.

Digging under the graffiti wall, the archaeologists first encountered a simple slab grave dating to the fourth century — one of many graves in the area, apparently of those desiring to be buried close to the martyr. Deeper, at the foundation of the wall, they struck a grave dating to the late first century. Here they decided to breach the foundation of the wall itself to see what lay behind.

Peter's grave

The interior of the grave beneath the Tropaion, from north side looking south. On the south wall are the remains of the two retaining walls. The closure slab can be seen overhead. (Fabbrica di San Pietro)

Removing the bricks of the foundation opened upon a hollow space. Kirschbaum, the smallest of the excavators, crawled through the opening. Overhead, the ceiling was a marble slab apparently removed from one of the nearby pagan tombs to cover the space, slanted at an angle slightly askew from the rest of the monument. The dirt floor was littered with ancient coins, dating as far back as Imperial Rome. (An opening had been left in the tomb cover, and a shaft down from the high altar, through which pilgrims could drop offerings or pour libations.) The north wall of the chamber showed the remains of two low walls, in line with the slab above, that had been built to retain the sides of the space as the ground of the cemetery was built up around it. To the east was the wall of another grave, placed so close as to nearly breach into it. Hanging from above in one corner was the lower part of a small marble column, the twin to the one seen standing from the south, supporting the now-broken travertine slab — perhaps evidences of the sack of the basilica by Saracens in 846. To the west was the Red Wall, with a curious, rough cavity in its foundation. Kirschbaum was in the space immediately below the Tropaion. This was the central grave: this was the grave of St. Peter.

Red Wall bones

The bones found beneath the Red Wall (briefly replaced there for the photograph). (Fabbrica di San Pietro)

Feeling within the niche in the foundations of the Red Wall, Kirschbaum discovered bones: not in the grave itself, but in one side of it. These he carefully handed out to his colleagues. Solemnly, the team would later present their find to Pope Pius. Despite their academic bearing, it was difficult for the archaeologists not to presume these might be the bones of St. Peter.

This was 1942. A cursory examination by the pope’s physician declared the bones to be those of a man in his seventies, strongly built. The bones would reside for years in lead boxes in the pope’s private chambers. They would not be carefully examined by a forensic expert until 1956. During the intervening years, in 1949, the press would seize upon the rumor that the bones of St. Peter had been discovered. A year later, Pope Pius announced publicly that the tomb of St. Peter had been definitively discovered, and that bones had been found, their identity unconfirmed.


Apse graveyards layout

The reconstructed layout of the necropolis graveyards in relation to the apse of Constantine’s basilica. (Fabbrica di San Pietro)

The archaeologists would continue their excavation for another seven years, until 1950. They carefully examined and reconstructed the Tropaion and its central grave, as well as the many graves in the surrounding area, and their connection to the necropolis beneath. The courtyard that contained the Red Wall and Tropaion, called Graveyard P, was elevated from the other parts of the necropolis on account of the slope of the hill. Behind the Red Wall, an alleyway, called the Clivus, sloped down from another area of graves and passed two other tomb chambers.

Graveyard P

Layout of graves in Graveyard P. (Fabbrica di San Pietro)

Graveyard P had a long history of burials, graves layered upon each other, with the ground of the area built up on a number of occasions. But the central grave, which the excavators dated to the second half of the first century, was always carefully maintained and preserved. A number of graves appeared to have been placed with the intention of being as close as possible to the central grave — perhaps these were successive popes? Eventually, in the mid-second century, the Red Wall and Clivus were built, and the Tropaion, extending from the Red Wall, was erected over the central grave.

Kirschbaum, writing in 1957, called this grave “the grave with the richest tradition in Western Christianity.” In recounting the tomb’s “historical evolution,” he noted that the very notion ran counter to the idea of a grave (Kirschbaum 120-121):

“Normally, graves have no history, not even the history of their development. If graves have any history, it is the story of their decay. They are not living beings capable of growth from small beginnings to stature and strength. Graves are true symbols of death. Like the bodies they conceal, they can only crumble. Their zenith is at the start, what comes after is disintegration. This is true not only of the modest graves of ordinary mortals which barely last for two or three generations, it is true also of the world’s proudest funerary monuments, the royal pyramids of Egypt or the gigantic mausoleums of Imperial Rome. True, they have endured thousands of years but in gradual decay. All that remains is a dreadful shadow of their one-time magnificence.

“Few graves on earth have transcended this interior rhythm of death and disintegration. And these are not the tombs of the mighty ones of the earth but those of the saints, who even after their deaths live on in the world with a mysterious effectiveness. Among them, this apostolic grave with its remarkable and mysterious power and influence that develops throughout the centuries.”

Certainly, the veneration shown to this grave, from the very day of its inception, marked it as the resting place of someone of particular importance to the community who buried its occupant — a martyr or a saint. The Christian community in Rome would not have so venerated a grave, from such an early date, if they had not known for certain that it was the grave of their Apostle and Bishop — if they had not obtained the body following Peter’s crucifixion and buried it themselves. Neither would they have lost, forgotten, or neglected it, and clearly they did not. The Church in Rome held this to be the grave of St. Peter from the time of his death; they cared for and no doubt visited the site, and yet maintained its secrecy from Roman officials throughout the centuries of persecution. When they built the Tripaion between 150 and 167, they fashioned it in the form of a pagan funerary monument, the aedicula, which commonly featured a niche or alcove for urn burials. This aedicula, however, stood over an inhumation grave, at a time when only Christians inhumed their dead.

Petros Fragment

The Petros Fragment from the Red Wall. (Fabbrica di San Pietro)

Is there any other physical evidence marking this tomb as Peter’s? The archaeologists discovered one item in particular, a fragment of the Red Wall that had broken off, on which they found a Greek inscription, hastily scratched in the plaster. It appears to read ΠΕΤΡΟΣ ΕΝΙ: Peter is within.

In May 1952, Pope Pius invited Dr. Margherita Guarducci, a professor of Greek epigraphy at the University of Rome, to visit the Scavi and attempt to decipher some of the more arcane and illegible inscriptions. In particular there was a graffito on the wall of one of the pagan tombs, possibly scrawled by one of Constantine’s workmen, that referenced Peter. The early excavators had been unable to read it completely. Dr. Guarducci soon reconstructed the words: PETRUS ROGA CHRISTUS JESU PRO SANCTIS HOMINIBUS CRESTIANUS AD CORPUS TUUM SEPULTIS (Peter pray Christ Jesus for the holy Christian men buried near your body).

Peter monogram

An example of a monograph Guarducci found to represent Peter.

Regarding the Graffiti Wall, the excavators had initially been disappointed not to find the name of Peter inscribed anywhere on it. Even the name of Christ was marked only in labara. Dr. Guarducci was troubled by the tangled, overlapping, seemingly random markings that covered much of the wall. Finally, after months of poring over the inscriptions, she saw it: a cryptographic code, with every overlapping of letters relevant to the relationships between names and ideas, and monograms used to represent the names of God, Christ, and Mary. And at last, the name of Peter, in the form of monograms connecting Greek rho (Ρ), which resembles a Roman P, and E. (The form I’ve copied to the left can also double as a representation of a key, one of Peter’s attributes.)

With the combined weight of all of these factors — the dating of the grave to the late first century and the monument to the mid-second century; the evidence of continued veneration of the grave since its placement; the later graves crowded around the central grave; the early inscriptions indicating the presence of Peter’s body; both the tradition and the documentary testimony placing Peter’s gravesite on the Vatican; the construction of the Tropaion over the grave and eventually St. Peter’s Basilica itself — I consider it a virtual certainty that this is in fact the grave of the Apostle Peter.


Well, I didn’t get done this time, either. I guess there is a lot to share! Next time, the discovery of the relics of St. Peter, and a discussion of their authenticity. Stay tuned for the exciting conclusion, “The Bones of St. Peter.”

All photographs and diagrams are © Fabbrica di San Pietro, and appear in Engelbert Kirschbaum, S.J., The Tombs of St. Peter and St. Paul (New York: St. Martin’s Press, 1959). Another source for much of this material is John Evangelist Walsh, The Bones of St. Peter (New York: Doubleday, 1982).

The Tomb of St. Peter

Statue of St. Peter

Giuseppe De Fabris. Statue of St. Peter (1840). St. Peter’s Square, Vatican City. (saintpetersbasilica.org)

Nearly every day, consistently, the top-ranking search term for my blog is “tomb of st. peter” or some variant. Every day, this post, about my pilgrimage to the tomb of St. Paul, attracts at least several hits in search of St. Peter, despite only mentioning him in passing (to a relic of St. Peter, his head, being at the Lateran). Clearly there is a great deal of demand for the relics of the Prince of Apostles. I have heard my readers’ cry, and decided to give them what they wanted.

As it happens, this is a topic that fascinates me, too. It combines so many of my favorite things: saints, cemeteries, the Church, ancient Rome, archaeology, and history. I had never studied much about the search for St. Peter’s relics, but it was something I had been wanting to pursue for a long time — since I had stood there at the high altar of St. Peter’s, in fact.

St. Peter's Basilica

St. Peter’s Basilica, Vatican City, Rome (Google Earth)

At that time, in 2005, I was something of a skeptic, not yet a searcher. The tomb of St. Paul had been so powerful to me because I had read about the recent archaeological findings. I had faith that Paul was really there. When I got to St. Peter’s however, I knew nothing about the extensive archaeology that had been done beneath the basilica or the provenance of the relics discovered there. I didn’t even understand where exactly the relics were; and I didn’t speak Italian and couldn’t ask. So when I stood there at the altar, peering down into the confessio, I wasn’t quite sure what I was looking at.

Confessio of St. Peter's

Confessio of St. Peter’s. (saintpetersbasilica.org)

What I was looking at was the confessio, the chamber leading down to the tomb. Only those with permission (usually clergy) are allowed to go down these steps, to pray as close as possible to the body of the saint. The niche at the end of the confessio, immediately below the altar, is called the Niche of the Pallia. When in Rome, I thought the silver coffer under the ancient Christ mosaic might contain St. Peter’s bones — but this is actually the chest that contains the pallia, the wool bands which the pope presents to metropolitan bishops as a symbol of delegated authority. The night before the pallium ceremony, the vestments are placed here overnight, that St. Peter, chief of all bishops, might bless them.

The niche had been here, like so, for centuries, longer than anyone could remember. Even before that, there had been generations of successive popes who had remodeled the altar area. The tradition had always been, since time immemorial, that St. Peter was buried beneath the high altar — but it had been ages since anyone had laid eyes on the tomb, and no one knew exactly what was down there.


In 1939, following the death of Pope Pius XI, the Vatican had decided to expand the Grottoes under the basilica in preparation for the pope’s burial. To make room for the additions, they needed to lower the floor. As soon as workmen started digging, they began uncovering marble sarcophagi — burials that over the ages had been lowered through the floor (which had been at the level of the original floor of Old St. Peter’s). This wasn’t cause for particular concern; they set them aside. But then, within a few months of beginning work they struck something — masonry. Old masonry, older than anything that should have been there. Hastily, the workmen summoned the Vatican archaeologist. Very carefully, they exposed what proved to be an ancient mausoleum, without its roof.

Vatican Necropolis

The Vatican Necropolis.

The ancient tradition is that the emperor Constantine had built St. Peter’s on top of an ancient, pagan necropolis, in which St. Peter had been buried following his martyrdom, to venerate the grave of the Apostle. The Vatican archaeologists soon uncovered the truth of this: a long avenue lined with some two dozen ancient, pagan tombs, dating certainly to the second and third centuries and possibly even older. Though most of the oldest tombs were pagan, the later ones showed evidence of increasing Christian burials. A number contained remarkable artwork.

Slope diagrams

Diagrams showing the location of the excavations under St. Peter’s Basilica, along the natural slope of Vatican Hill, which Constantine had leveled in construction of the original basilica, burying the necropolis. (Walsh)

St. Peter’s Basilica was built on the side of the Vatican Hill. Not only does the slope of the hill rise from east (the façade of the church) to west (the apse), but at an even steeper incline, it also rises from south to north. The ground had to be built up considerably to lay an even foundation for the church, and in the process the builders simply removed the roofs of the necropolis’s tombs, packed dirt into the chambers, and used the walls as supports. In the process they preserved them, and left a considerable portion of the ancient cemetery sloping down underneath the church. Over the ensuing months and years, archaeologists painstakingly excavated as much as they could. The corridor of the necropolis, with tombs on both sides, extends some sixty meters beneath the Grottoes. The original necropolis was probably even larger, but the excavators were limited by how much they could uncover without undermining the foundations of the church: Constantine erected six great retaining walls into the hillside, running the length of the church, and no doubt slicing through the cemetery.

Initially reluctant, Pope Pius XII granted permission for the archaeologists to investigate beneath the high altar. Breaking through the rear wall of the Clementine Chapel, they discovered a wall of ancient marble trimmed with porphyry — which proved to be the back of the ancient memoria Constantine had erected around St. Peter’s tomb.*

* This description presupposes a lot that the archaeologists only understood after years of excavation, interpretation, and reconstruction. Initially, they had only a vague idea what they were looking at.


According to the historian Eusebius, writing in the 290s, Saints Peter and Paul were both martyred in Rome under the persecution of Nero, ca. 63–67. Eusebius attests that “this account . . . is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day.” He cites as testimony a disputation published by Gaius, a churchman under Pope Zephyrinus (r. 199–217), against Proclus, an early Montanist leader. When Proclus appealed to the tombs of St. Philip and his daughters at Hierapolis to substantiate the apostolic tradition of his teaching, Gaius replied, declaring the superiority of Rome’s apostolic tombs (Eusebius, Ecclesiastical History II.25):

But I can show the trophies of the apostles. For if you will go to the Vatican or to the Ostian way, you will find the trophies of those who laid the foundations of this church.

Eusebius, writing some forty years before Constantine began work on St. Peter’s Basilica, here confirms the tradition that St. Peter was buried on the Vatican, and that St. Paul was buried along the Ostian Way, where Constantine also built the Basilica of St. Paul Outside the Walls. Their tombs were still well known in Eusebius’s day. By Gaius’s testimony, the tombs were certainly being venerated from an early date. It is from this passage that the archaeologists came to identify the ancient monument they discovered over St. Peter’s grave, preserved inside Constantine’s memoria, as the Tropaion (τρόπαιον, or “trophy”) of Gaius.

Tropaion

A reconstruction of St. Peter’s Tropaion, with his grave beneath. (Fabbrica di San Pietro)

The Tropaion, as archaeologists discovered it inside Constantine’s memoria and reconstructed it, is believed to have been erected under the reign of Pope Anicetus, between 150 and 167 (this dating from some marked bricks found in the area and from a reference in the Liber Pontificalis regarding the pope who “built the monument of the blessed Peter,” who is identified mistakenly with Pope Anacletus). The archaeologists were able to reconstruct, by the many other graves nearly, layered upon each other — likely Christians who wanted to lie near St. Peter — a history of the grave, dating back certainly, they argued, to the latter half of the first century when Peter would have been buried.

Tropaion Model

A model of the way the Tropaion would have appeared ca. 260, after the construction of the Graffiti Wall. (mcsmith.blogs.com)

Sometime in the mid-third century, around the decade of 250–260, a major break occurred in the supporting wall behind the Tropaion (the famous “Red Wall” of the excavation). A thick sustaining wall was built against the north side of the Tropaion, upsetting its aesthetics considerably but supporting the structure. This wall, when archaeologists discovered it, had come to be covered with the graffiti of pilgrims. Another wall was eventually built on the south side. This is the way the monument would have appeared in the time of Constantine.


Constantine's Memoria

A model of Constantine’s memoria, circa fourth century. The clear shelf at the top of the model corresponds with the floor of the modern-day basilica. (mcsmith.blogs.com)

Constantine Memoria back

The rear of Constantine’s memoria. Compare to the rear wall of the Clementine Chapel (see link above). (mcsmith.blogs.com)

Pope Gregory's high altar and confessio

Pope Gregory’s high altar and confessio, circa seventh century. (mcsmith.blogs.com)


Niche of the Pallia

The Niche of the Pallia. (christusrex.org)

Constantine laid the foundations of St. Peter’s basilica between 326 and 333. In leveling the Vatican Necropolis, a cemetery still in active use, he violated Rome’s most sacred laws against the desecration of graves; it would have taken all his imperial authority to avoid censure. But honoring the Christian Apostles was a higher call. It is likely that Pope Sylvester confirmed the location of St. Peter’s grave, under his protection, to Constantine.

In the same way he had done at the Church of the Holy Sepulchre in Jerusalem, Constantine venerated St. Peter’s tomb by breaking down everything around it and encasing it in a marble shell, the memoria. He left the Tropaion intact exactly as it was, even with the unaesthetic graffiti wall. In the original basilica, the memoria stood at the floor level of the church, with the altar set up before it.

Pope Gregory the Great (r. 590–604) conducted a major remodeling of the high altar area of St. Peter’s Basilica during his papacy. He wanted to celebrate Mass on an altar above St. Peter’s tomb — which he placed on top of Constantine’s memoria. In order for the altar to be at the proper level, Gregory raised the floor around the altar, and created the beginnings of the recessed confessio beneath it, and a crypt behind it (which would become the Clementine Chapel).

Later popes would make further additions and improvements. Popes Callixtus II (r. 1119–1124) and Clement VIII (r. 1592–1605) both installed new high altars. Gradually Constantine’s memoria and St. Peter’s tomb were lost from view and memory. St. Peter’s tomb was here, tradition assured the Church; but nothing more was known for certain, than that the Apostle lay beneath the high altar.

The Niche of the Pallia, in the confessio of the present church, rests in the portal of Constantine’s ancient memoria. Immediately beneath it lies St. Peter’s tomb.


That’s enough for one bite! Stay tuned for Part Two, concerning the excavation of the Tropaion: “The Grave of St. Peter.” And the conclusion in Part Three, concerning the relics supposedly belonging to St. Peter, “The Bones of St. Peter.”

Sources:
  • Kirschbaum, Engelbert, S.J. The Tombs of St. Peter and St. Paul. New York: St. Martin’s Press, 1959.
  • Walsh, John Evangelist. The Bones of St. Peter. New York: Doubleday, 1982.

Before St. Paul’s Tomb

Oh, I want to go back to Rome so badly! I just watched this recent report (no new news, but new video), and it seems the Church has exposed St. Paul’s sarcophagus more fully, and pilgrims are able to go down into the confessio to pray in front of the tomb.

(Previously: The Eternal City)

Also, expect another very cool update along these lines (relics of apostles and martyrs) very soon! I’m struggling through this last paper.

And let us not grow weary of doing good, for in due season we will reap, if we do not give up. —Galatians 6:9 (ESV)

The Eternal City

In 2005, I had the opportunity to travel to Italy with Dr. G and a small class of students, most of them members of the Society (and so passionate nerds for Latin and antiquity like me). It was a course on the history of the city of Rome, and in two weeks, we covered some 3,000 years of Roman history, from Romulus to Mussolini. In the mornings, Dr. G lectured us, and in the afternoons, we went out into the city to tour the sites that pertained to that day’s period of history. The whole expanse of history is right there before you in Rome, to see and experience. It was magical.

This was the culmination of three years of tutelage under Dr. G. But all was not well. I had just run aground of two of the unhealthiest, most disastrous semesters in my entire college career, one after the other. My academic future stood precariously on the rocks, and even amid the wonder and joy of being in Rome, I struggled against despair and hopelessness. In a minor coup, I forced out a research paper in the week before I left — on the Christian Catacombs of Rome — and handed it to Dr. G as I was boarding the plane. And I tried to leave my catastrophe behind me.

The trip was too full and too vivid and too wonderful to cover here in any great detail. I kept extensive journals while I was in Italy, striving to capture every moment. Because of this, most blessedly, I am able to re-create my thoughts and feelings at the time of my experiences, unclouded by the years. More than any other fruit of this journey — though I had no notion of it at the time, and only now, seven years later, am realizing it — it laid the paving stones of my journey to the Church.

The Basilica of St. John Lateran

The Basilica of St. John Lateran.

We arrived in Rome on a Saturday. The next day, Sunday, we collectively decided to go to Mass — when in Rome, do as the Romans do. We picked the Basilica of St. John Lateran, the cathedral of Rome, which wasn’t on our itinerary otherwise. It was only two days after Pope Benedict XVI had had formally taken possession of it as pope and bishop of Rome. It was a glorious choice for my first Roman church and my first Roman Mass. The account from my Roman journal:

We arrived at the church just as the ten o’clock Mass was ending. Outside it was impressive, but that was nothing compared to what I saw inside. Immediately upon walking through the doors, I was so awed by the size, beauty, and magnificence that I began to weep. The ceilings were high and vaulted, and everywhere was ornate work in gold. Splendid paintings and mosaics covered the walls. In alcoves along the walls were Baroque statuary of the twelve Apostles that looked as if the Apostles were about to come alive and walk among us. High above the altar rested the relics of St. Peter and St. Paul. I felt I was in the presence of God.

By this time, I had been drifting spiritually for about seven years. I always called myself a Christian, always thought of God from time to time; but I hadn’t been going to church regularly, praying, or reading my Bible for a very long time. I felt that God had forsaken me, when in truth I had forsaken Him, choosing instead idols and sins and spiritual oblivion. But in Rome, from this very first moment, I was awakened to His presence. If there was anywhere where I could encounter God, I thought, it was in these ancient churches in this eternal city, where saints and martyrs had walked.

The Basilica of St. Paul outside the Walls

The Basilica of St. Paul outside the Walls.

A couple of days later, we took a trip down to the EUR, Mussolini’s planned city district. Our plan was to visit the Museo della Civiltà Romana (Museum of Roman Civilization), with its scale model of ancient Rome — but when we got down there, it was closed. The rest of our day was now open; what else would we do? Hibernius, my Catholic convert friend, and I made the case for us to take the subway back up a couple of stops to St. Paul outside the Walls.

The high altar of St. Paul outside the Walls

The high altar of St. Paul outside the Walls.

The Basilica of St. Paul outside the Walls is one of the four major basilicas of Rome. It is also the traditional burial place of St. Paul, over which the Emperor Constantine built the original basilica in the early fourth century. Only months earlier, I had read the first whisperings of a remarkable discovery there: Vatican archaeologists had discovered Paul’s sarcophagus. The plaque over it read, “Apostle Paul, Martyr.”

I went to the church with this on my mind. We entered the church through the apse end, so I didn’t get the impact of the façade; but I was immediately impressed with the church’s size and grandeur. That’s not what really moved me, though. I made my way to the high altar. There I saw the representation of a tomb (not the ancient sarcophagus, I realized) at the foot of it. Being generally unfamiliar with Catholic churches and relics, I wasn’t sure if this was where Paul’s tomb had been discovered or not. I anxiously queried Hibernius, and he found a priest who spoke English and asked him. It was.

When I found out, I was overwhelmed. I knelt down at the altar, and tears began streaming down my face, as the words of St. Paul, which have always meant so much to me, echoed in my head, and I thought of the road to Damascus. ‘Thank you, Lord, for sending your servant Paul,’ I prayed.

St. Paul's sarcophagus revealed

Cardinal Andrea Cordero Lanza di Montezemolo, Archpriest of Rome's Basilica of St. Paul's Outside-the-Walls, shows the passageway through which one side of St. Paul's stone coffin is visible. (National Geographic)

I’m not sure how long I knelt there praying — ten, fifteen, thirty minutes? — but when I looked up, I saw my friends and classmates standing there looking concerned. They were ready to leave, but wanted to give me my time. As we left, several of them thanked me for bringing them there. Several people told me later that it was their favorite place to visit. It was certainly the highlight of my trip.

I had a touch from God that day, and I knew it — my first true religious experience in a number of years. From then on, my time in Rome became a pilgrimage. Visiting churches was what I most looked forward to; and I was acutely aware of God’s presence in them and my experience of Him. I remember commenting, thinking little of it at the time, that it was hard to stand in those churches and not want to be Catholic.

Before I left St. Paul’s, I bought a small statue of the Apostle. Even at the time I bought it, I was conscious of it being more than just a souvenir: it was an object of devotion. That statue has stood on my bookshelf ever since, watching over me; as I believe St. Paul himself has watched over me, and guided me home to Rome. I wasn’t aware of it then, but God was working, slowly but deliberately, to bring about my redemption.