THE OMAFIA SUNDAY BEE: MAY 12. 1907.
CHAPEL OF "010 VAD1S?"
fits of Chriit'i latest Apparition to Feter
la Bern.
SHRINES MARK tWO SPOTS AS THE SCENE
Dr. Crake Dliriuri the Origin nf
the Ub WhlrU IS AHrlbated
to th ffriind tea
for.
ROME. May 11 -Pr. William 3. T. Croke.
-a memtier of the Rrltlnh and Ami-rlc.in
Archaeological society of Rome delivered
a lector recently on the chapel known as
the "Domln Quo Vadls." supposed to
mark the traditional spot where the Saviour
appeared to St. Peter a ha fled from Rome
alone the Appian Way (A. D. 66).
Vast aa haa been the work of illustrating
the si lei of the Eternal City little or noth
ing aeema to have been done In the can
of thla chapel and tha legend from which
It originated. The ground bearing the
name of Quo Vadla haa hardly a written
history; acarcely mora than a legend.
When the literary flotsam and Jtearn
which compose the history of the Quo
Vadla alte la gathered one la moved by a
regret and a surprise. The regret la that,
contrary to tha lawa governing; the life of
legend, thla of the Quo Vadla plunges Into
an obscurity of literary reminiscence. It
baa of Its own little or no documentation
mention of the Acts of Paul. The counter
pa la thBt Hcge-trpo connect the
hrn, "I munt be crucified again," with
8t P'ter.
It:eptpp'ii wfli In Rome lone; before
Origin wan born, aa he lived unar Pope
Aniretus iVA-ldi and Pope Eleutlierlu
(174-leo. and he had found Christian belief
overcrowded by the Onostlc theories and
In the Ides that the unerring; tradition of
the apostolic preaching would be mani
fested everywhere by the succession ft
Mshopa, and especially st Rome. II would
be a most apt and credible witness, who
could not have been Interested In tha local
memories of St. Peter, and through him
we ahould get the legend at a point re
moved only 100 veers from the deatha of
St. Peter and Bt. Paul. Hut the lesrend
of the Quo Vadls Is given for the first
time by St. Ambrose somewhere about the
year no, and probably It Is only a transla
tion from Flavlus Josephus.
On the whole It sefras as If th attribu
tion of the vision to St, Peter were a
usurpation of the Acta Paul!, aa although
the eplaode la attributed to 8t. Peter la
Bt. Ambrose s account. It Is told In a narra
tive of the passion of both apostles. Th
records of th great apostles were so In
terwoven, and their memories, too, that
the ascription to Bt. Peter of an Incident
In St. Paul's life Is far from eurprtsing.
The acts on which Orlgen relied wer
put In circulation at soma not precisely
known date, between the years 1A0 and 170.
So were the acta of Peter. Orlgen only
equals In time th compilation of the
narrative. The acrlptural origin for th
story makes th Pauline version Irapoaal-
am miL. Js'SaL. .on
B9 mi. -an
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it-, i . i: k ." ." .. - , -.
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iHAPEL "DOMINK QUO VADISr" AND EKC5LISH SHRINK IN BACKGROUND.
of a literary kind after that which the age
of the fathera gave It, though there Is
sufficient evidence of Its Intense popularity
among the pilgrims who from all parts of
th world thronged Rome during th
mediaeval era. On the other hand, and
here again by a reversion of tha common
law of legendary, if the actual beginning
of the story be obscur It has early and
serious attestors.
The total silence shrouding both the
rent and the beginnings of the story may
be assumed to be fair evidence for attribut
ing its origin to the crowd, or some name
less artificers of graceful myths. There
can be no doubt that It Is another of the
. cases, abounding In the first centuries of
Christianity, of the Imagination working
on tho scriptures.
The formation of the eory may be con
nected with second century musing on ths
sixteenth chupter, snd two other parts of
the gospel of St. John. In the sixteenth
chapter, the Ixtrd haa held his Inst d'a
course with the disciples. "But these
things I have told you, that, when the hour
of them shall come, you may remember
that I told you. Hut I told you nut these
things from the beginning, because I was
with you. And now I go to Him that sent
tn. and none of you asketh me: Whither
goest thou! (Quo. Vndln?)"
Then there is the sudden . apparition In
th twenty-first chapter of St. John'a gos
pel, and to the spirit of these shapters
which affect the special relations of Peter
with Jesua and touch upon the fisherman's
ardent and . Impetuous nature, th Idea
breathing In the legend of the Quo Vadls
answers In very marked and full, usuredly
not casual, correspondence. Then attain
In the thirteenth chapter, thirty-sixth
verse, we read: "Simon Peter said unto
him. Lord, whither go.Bt thou? Jesus an
swered. Whither I go, thou canst not follow
tn now, but thou shalt follow m after
ward." The lnd Is substantially as follows:
Bt. Peter leaves under friendly compulsion
from his Jullers. Identified as Stints Pro
cessus and MartlnlanuB, and from his fluk.
"Bo he bade them farewell, and blessed
the brethren, and started off alone to eeek
safety without th walls.
"And when h had acarcely passed the
city gates he saw Christ coming to him, and
h fell down and worshipped him, and said
to him, 'Lord, whither goest thouT' And
Christ said to him. '1 com to Rome to be
crucified one more.' And Peter said to
him. Lord, wilt thou be crucified afresh?'
And the Lord said to htm, 'Yea I shall be
crucified afresh.' And peter said, 'I will
turn back and follow thee."
"And when he had so spoken, the T-ord
ascended Into heaveni And Peter followed
him w ith longlnir eyes, and sweet tears,
and then, when h had come to hlme!f, he
understood that It was epoken of hi own
paa&ion, for so he, th Lord, does suffer in
all the chosen by the compassion of his
mercy and the power of his slory. And
Peter turned tack and went Into th c'ty
with Joy, glorifying Uod and telling the
brethren how that he. Jesus, was In him
J about to be crucified again"
Among th voucher that the atory his
In Its behalf there Is Orlgen (born A. D.
. ' 1). who In th long drawn reasoning of
his commentaries on the Frurth Ooviel
had occasion to collect from Bt. Paul, for
purpoao of comparison, various texts about
a crucifying of Christ azaln through
lapaea after Illumination received, and a re
cruclflxlou of self with Christ through
abnegation, tn the midst of thees texts
h says: "And If we admit what is written
tn the Acts of St. Paul, as aomethlng said
by th Savior, 'I must be crucined n?w,'
Just as on admits this. 'I must be cruolfV'd
anew after the coming,' so als before the
. coming one must admit that there Is oc
casion to allow thla when there Is the same
cause fcr saying I meat be crue'ned " It
ha been argued that the no. tie of Peter
ahould be sjbtiuld for thui of Paul In
the text or Orlgen at the tltlo of the Acts,
but th modification has been refused on
th plsa that Orlgen bad already mad
ble, while the acts of Peter put the start
of Its documented history at a point 100
years after the death of St. Peter, as If
this spostle's name, and not St. Paul's,
occurred in the text of Origon.
The next set of witnesses is composed
of St. Ambrose, St. Gregory, and the acta
of Sts. Processus and Martlnlanua. The
story Is also In the spurious acts of tha
Passion of St. Peter, professing to be from
the pen of his successor, St. Linus, which
were perhaps once genuine, but were cor
rupted subsequently by Manlchaeans.
The story given by 8t. Ambrose serves
to perpetuate the Irrelevant matter of the
precise time when St. Peter fled from
Rome. The account given by Bt. Gregory
Is altogether favorable to St. Peter and
no reproach Is Implied to th apostle for
forsaking Rome.
The respect with which the legend wii
received during the post-apostollc and
pap'stlc periods, supports the explanation
drawn from sacred writ, and the story
seems to have been pasaed down as If It
had been devised at a very early date. As
regards the mediaeval and subsequent
transmission of the story, a search through
the works dealing with the subject fatli
to reveal that it Is older than th six
teenth century.
There Is a book of th Indulgence at
tached to the churches of Rom dating
I. : ;5i.
if
It. 4?
v4
4. ilM
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Vi (i-rl It' ,7
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IMPRFFSION OF DIVINB F12BT LEFT
ON ONli OF THE STONES UF APPIAN
WAV.
from 1S11 which mentions ll. Th alt Is
very much butler remembered than th
shrine, and this bora other name, on of
which, Sancta Maria de Pal mi St. Mary
of the Palms connected it with th
trcphies of Christian martyrs at th gat
of the city wuli.
ImU.s lh ciiapel or shrine generally
knioun a "Puniine Quo Vadla," there is
a :rm:l round sh.-lni beaiing the nam of
Cardinal Pole, t omLarlns the lltt,r.tura
j of th30 two thrmes me Is Inclined to b-
llcva that tiiu tng! Ui chapel, as th round
uuuv:ir.g is called, may be on th lit In
dicated by the primitive traditonaia story
and not that now identified as such.
Such a suapic.on Is abetted by an n
graviiu of atxiut the year IGjO reproduced
in th "Acta Sunctoium. It is described as
the picture of Suntta Maria d plantls, or
of the footprint.
Tho larger h:ine is circular, with a domed
roof and a circular window over tb r
t ranee. In short, It resembles th chapel
ascribed to Cardlral Pole, and not th ether.
Of course, the other was restored later
in the aixteenth cer.tury, and mors than
once. The surviving circular chapel Is
supposed xj hv been built by Cardinal
Pole, beiftus the other was threatened with
ruin. Thts explanation la lncoeiclualv. a
the best way to save an historic ed rice on
a memorial alt Is obviously not to erect
another on a different spot
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