The Gospel According to Peter+Philip +Thomas+ Mary Magdalene+ Judas E-Book

Walter R. Cassels

• Herausgeber: BookRix
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Veröffentlichungsjahr: 2020

Beschreibung

This volume contains five books of Gospels according to

1, Peter

2. Philip

3.Thomas

4.Mary Magdalene

5. Judas

from the canonical Gospels in “gall with vinegar” being given to drink, but in the view that it was not given to relieve thirst, but as a potion to hasten death

Leseprobe

Walter R. Cassels

The Gospel According to Peter+Philip +Thomas+ Mary Magdalene+ Judas

ChristiansBookRix GmbH & Co. KG81371 Munich

I

Note: This eBook is a guide and serves as a first guide. In addition, please get expert advice. You

discuss with priests, experts in the field of four Gospels of the Bible, Christian preachers and Christian Esotericist for guidance for these Gospels presented in this book.

The Gospel According To Peter by Walter R. Cassels

Title: The Gospel According To Peter

Author: Walter R. Cassels

Release Date: September 20, 2011 [Ebook 37494]

Language: English

The Gospel According To Peter

A Study

By Walter R. Cassels

Contents

I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

2

II . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

7

III . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

12

IV . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

20

V . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

32

VI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

35

VII . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

42

VIII . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

47

IX . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108

X . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111

XI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127

XII . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132

Appendix . . . . . . . . . . . . . . . . . . . . . . . . . . 134

Footnotes . . . . . . . . . . . . . . . . . . . . . . . . . . 139

[i]

Àµ¹úÀµÁ À¿»»¿v ÀµÇµwÁ·Ã±½ ½±Äq¾±Ã¸±¹ ´¹u³·Ã¹½ ÀµÁv Äö½

ÀµÀ»·Á¿Æ¿Á·¼s½É½ ½ !¼Ö½ ÀÁ±³¼qÄɽ .....

Forasmuch as many took in hand to draw up a narrative concerning the matters which have been fully believed among us....

LUKE i. 1

[001]

I

Egypt, in our days, ceasing to be any more the land of bondage, has, in more senses than one, become a veritable Land of Promise.

It is a rich mine of historical and literary wealth, alas! most inadequately worked, and in that fine climate, with its clear dry air, the footprints of Time, leaving scarcely a trace, the treasures of an ancient civilisation, even of the most delicate texture, have been preserved to us with wonderful perfection. The habits of the peoples that have occupied the land have happily combined with the natural advantages of the climate, in transmitting to the modern world an inheritance of which we are now beginning to take possession. The dead have long been giving up their secrets, but it is only in recent times that we have been able to realise the fact that the tombs of Egypt may contain many a precious work, now known to us but in name, and many a writing which may change the current of controversy, and strangely modify many a cherished opinion. Without referring here to earlier discoveries in support of these remarks, we may at once pass to the more

[002]

recent, with which we have particularly to do.

In the course of explorations carried on during the winter of 1886-87 by the order of M. Grébaut, then Director of the Museums of Egypt, two Greek manuscripts were discovered in the necropolis of Akhmîm, the ancient Panopolis, in Upper Egypt. The first of these was a papyrus, which was really found by some Fellahs who quarrelled regarding the partition of their precious booty and thus allowed the secret to leak out. It came to the knowledge of the Moudir, or Governor of the Province, who promptly settled the dispute by confiscating the papyrus, which he forwarded to the Museum of Gizeh at Boulaq. This MS. is a collection of problems in arithmetic and geometry, carefully

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written out, probably by a student, and buried with him as his highest and most valued achievement.

The second manuscript was of much higher interest. It was discovered in the tomb of a “monk.” It consists of thirty-three pages in parchment, measuring 6 inches in height by 4-½ inches in breadth, without numbering, bound together in pasteboard covered with leather, which has become black with time. There is no date, nor any other indication of the approximate age of the MS. than that which is furnished by the characteristics of the writing and the part of the cemetery in which it was discovered.

These lead to the almost certain conclusion, according to M.

Bouriant, who first transcribed the text, that the MS. cannot be anterior to the eighth century or posterior to the twelfth. The ancient cemetery of Akhmîm stretches along to the north and west of the hill on which have been discovered tombs of the eighteenth to the twentieth dynasties, and it has served as a burial-place for the Christian inhabitants of the neighbourhood from the fifth to the fifteenth centuries, the more ancient part lying at the foot of the hill and extending gradually upward for about 700 metres. The tomb in which the MS. was found is in

[003]

a position which approximately tallies, as regards age, with the date indicated by the MS. itself.1 Of course, these indications refer solely to the date of the MS. itself, and not to the age of the actual works transcribed in its pages.

The thirty-three sheets of parchment, forming sixty-six pages, commence with an otherwise blank page, bearing a rough drawing of a Coptic cross, upon the arms of which rise smaller crosses of the same description, and the letters [symbol] and

[symbol] stand the one on the left, the other on the right of the lower stem of the large cross. Over the page commences a fragment of the “Gospel of Peter,” which continues to the end of page 10, where it abruptly terminates in the middle of a sentence.

1 Fragments grecs du Livre d'Enoch, &c., publiés par les membres de la Mission archéol. française à Caire, Fasc. 3, 1893.

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The Gospel According To Peter

Pages 11 and 12 have been left blank. Pages 13 to 19 contain a fragment of the “Apocalypse of Peter,” beginning and ending abruptly, and these have, either by accident or design, been bound in the volume upside down and in reverse order, so that, as they actually stand, the text commences at page 19 and ends at page 13. Page 20 is again blank, and the rest of the volume is made up of two fragments of the 'Book of Enoch,' the first extending from the 21st to the 50th page, and the second, written by a different hand, from the 51st to the 66th page. Finally, on the inside of the binding, and attached to it, is a sheet of parchment on which is written in uncials a fragment of the Greek “Acts of St. Julian,”

though which St. Julian amongst those in the Calendar does not appear.

The French Archeological Mission published in 18922 the mathematical papyrus, edited by M. Baillet, but the much more

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interesting and important volume of fragments did not appear until 1893,3 when they were edited by M. Bouriant. These precious works remained, therefore, practically hidden from the world for five or six years after their discovery, in consequence of what is vaguely, but truly, described as “vexatious delays,” whilst the comparatively uninteresting arithmetical work preceded them by more than a year.

The fragments of the “Gospel” and

“Apocalypse” of Peter, long known by references or quotations by the Fathers, make us acquainted, for the first time, with the writings themselves, and the fragments of the “Book of Enoch”

give us the Greek text of part of an early work quoted by the writer of the Epistle of Jude, hitherto only extant in an Ethiopian version.

Of almost greater interest than the actual discovery of these and other precious MSS. from time to time, in a similar way, is the possibility and probability opened out to us that we may yet recover from the dead still more precious works than these. The 2 1 Fasc.

3 3 Fasc.

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cemetery of Akhmîm stands near the ancient and very important city of Panopolis, and from a very early period it was the centre of a considerable Christian population. The custom of burying with the dead books which were a valued possession during life was probably a survival of the same primitive custom in accordance with which also a warrior's horse and dog and his weapons were interred with him to serve him again in the world of spirits. That books, at a time when their multiplication was so slow, should have been interred with their dead possessor is not only curious but very fortunate for us, and we may yet thank the cemetery of Akhmîm for preserving safely for us manuscripts which in no other way could have escaped the effects of time and the ravages of barbarism.

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The fragments with which we are dealing present some

peculiarities which deserve a moment's notice.

The Gospel

according to Peter commences in the middle of a sentence, but being at the top of a page it is probably only part of a manuscript of which the earlier portion was either lost or belonged to some one else. The fragment, however, ends abruptly in the middle of a phrase and, being followed by blank pages, the reasonable presumption is that the scribe intended to complete the transcription, but for some reason did not do so.

It is

curious that in a similar way the “Apocalypse of Peter” is only a fragment, beginning and ending abruptly, with a page left blank for continuation. Did the scribe hastily copy stray leaves of each work, which had fortuitously come in his way, leaving room for more should he be able to secure the rest? or did he break off his copy of the one to take up the other, and with equal restlessness leave it also unfinished? We shall never know exactly, but considering the value of books at that epoch, the probability seems to be that he hastily copied such portions of writings as had come into his possession, time or accident preventing the completion of his task.

The fragment of the “Gospel” of course does not bear any name

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The Gospel According To Peter

or superscription—nor, indeed, does the “Apocalypse”—but the title is clearly deduced from the work itself, the writer saying directly “but I, Simon Peter,” and thus proving that the narrative takes the form of a composition by that Apostle. It may be remarked, merely in passing, that it is a curious—if not in any way a significant—fact that the two Christian fragments in this little volume should both profess to have been written by the Apostle Peter. Are the peculiarities of the fragments which we have described due to the passage of some one having in his

[006]

possession two works selected as being believed to emanate from the chief of the Apostles, from which there was only time to make these extracts? There is some reason for thinking that the parchment may have previously been used for some other writing, obliterated to make way for these fragments. The little volume has not altogether escaped injury in its long rest by the side of the dead, and parts of the text have had to be supplied by conjecture; but, on the whole, the writing is fairly legible and, by the invaluable aid of photography, it has been copied and published with complete fidelity. Before this was done, that the first transcription by M. Bouriant should have contained errors and omissions which led scholars into mistaken conclusions is very intelligible, but the text may now be considered fairly settled, and the following is a rather close and unpolished translation of the “Gospel according to Peter.”

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II

THE GOSPEL ACCORDING TO PETER 4

(1) ... but of the Jews no man washed his hands, neither Herod nor any one of his judges; and as they were not minded to wash, Pilate rose. (2) And then Herod the King commandeth the Lord to be taken, saying unto them: “Whatsoever I commanded that ye should do, that do unto him.” (3) But there was there Joseph, the friend of Pilate and of the Lord, and knowing that they are about to crucify him, he came to Pilate and asked the body of the Lord for burial. (4) And Pilate sent to Herod and asked for his body. (5) And Herod said: “Brother Pilate, even if no one had begged for him, we should have buried him; because the Sabbath is at hand; for it is written in the Law: ‘The sun must not go down upon one put to death.’ ”

(6) And he delivered him to the people before the first day of the Unleavened bread of their feast. And taking the Lord they pushed him hurrying along, and said: “Let us drag along the Son of God as we have power over him.” (7) And they clad him with purple and set him on a seat of judgment, saying: “Judge justly, King of Israel.” (8) And one of them brought a crown of thorns and set it upon the head of the Lord. (9) And others standing by spat upon his eyes, and others smote him on the cheeks; others pierced him with a reed, and some scourged him, saying: “With this honour honour we the Son of God.”

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(10) And they brought two malefactors and crucified between them the Lord; but he kept silence as feeling no pain. (11) And as they set up the cross they wrote thereon: “This is the King of Israel.” (12) And they laid the clothes before him and distributed 4 The Greek Text will be found in the Appendix.

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The Gospel According To Peter

them and cast lots for them. (13) But one of these malefactors reproved them, saying: “We have suffered this for the evil which we wrought, but this man who has become the Saviour of men, what wrong hath he done you?” (14) And they were angry with him, and they commanded that his legs should not be broken, in order that he might die in torment.

(15) Now it was mid-day, and a darkness covered all Judaea, and they were troubled and anxious lest the sun should have set whilst he still lived, for it is written for them: “The sun must not go down upon one put to death.” (16) And one of them said: “Give him to drink gall with vinegar;” and having mixed, they gave him to drink. (17) And they fulfilled all things and completed their sins upon their own head. (18) Now many went about with lights, thinking that it was night, and some fell. (19) And the Lord cried aloud, saying; “Power, my Power, thou hast forsaken me!” and having spoken, he was taken up. (20) And the same hour the veil of the temple of Jerusalem was torn in twain.

(21) And then they took out the nails from the hands of the Lord, and laid him upon the earth; and the whole earth quaked, and great fear came [upon them]. (22) Then did the sun shine out, and it was found to be the ninth hour. (23) Now the Jews were glad and gave his body to Joseph, that he might bury it, for he had beheld the good works that he did. (24) And he took the Lord and washed him, and wrapped him in linen, and brought him into his own grave, called “Joseph's Garden.”

(25) Then the Jews and the elders and the priests, seeing the

[009]

evil they had done to themselves, began to beat their breasts and to say: “Woe for our sins: judgment draweth nigh and the end of Jerusalem.” (26) And I, with my companions, was mourning, and being pierced in spirit we hid ourselves; for we were sought for by them as malefactors, and as desiring to burn the temple.

(27) Over all these things, however, we were fasting, and sat mourning and weeping night and day until the Sabbath.

(28) But the scribes and Pharisees and elders assembled

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themselves together, hearing that all the people murmured and beat their breasts, saying: “If at his death these great signs have happened, behold how just a one he is.” (29) The elders were afraid and came to Pilate beseeching him and saying: (30) “Give us soldiers that we may watch his grave for three days, lest his disciples come and steal him, and the people believe that he rose from the dead and do us evil.” (31) Pilate, therefore, gave them Petronius the centurion with soldiers to watch the tomb, and with them came the elders and scribes to the grave. (32) And they rolled a great stone against the centurion and the soldiers and set it, all who were there together, at the door of the grave. (33) And they put seven seals; and setting up a tent there they kept guard.

(34) And in the morning, at the dawn of the Sabbath, came a multitude from Jerusalem and the neighbourhood in order that they might see the sealed-up grave.

(35) Now, in the night before the dawn of the Lord's day, whilst the soldiers were keeping guard over the place, two and two in a watch, there was a great voice in the heaven. (36) And they saw the heavens opened and two men come down from thence with great light and approach the tomb. (37) And the stone which had been laid at the door rolled of itself away by the side, and the tomb was opened and both the young men entered.

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(38) Then those soldiers, seeing this, awakened the centurion and the elders, for they also were keeping watch. (39) And whilst they were narrating to them what they had seen, they beheld again three men coming out of the tomb and the two were supporting the one, and a cross following them. (40) And the heads of the two indeed reached up to the heaven, but that of him that was led by (41) their hands rose above the heavens. And they heard a voice from the heavens, saying: “Hast thou preached to them that are sleeping?” (42) And an answer was heard from the cross:

“Yea.” (43) These, therefore, took counsel together whether they should go and declare these things to Pilate. (44) And whilst they were still considering, the heavens again appeared opened, and a

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The Gospel According To Peter

certain man descending and going into the grave.

(45) Seeing these things, the centurion and his men hastened to Pilate by night, leaving the tomb they were watching, and narrated all things they had seen, fearing greatly and saying: (46)

“Truly he was a Son of God.” Pilate answered and said, “I am pure of the blood of the Son of God, but thus it seemed good unto you.” (47) Then they all came to him beseeching and entreating him that he should command the centurion and the soldiers to say nothing of what they had seen. (48) “For it is better,” they said, “to lay upon us the greatest sins before God, and not to fall into the hands of the people of the Jews and be stoned.” (49) Pilate, therefore, commanded the centurion and the soldiers to say nothing.

(50) In the morning of the Lord's day, Mary Magdalene, a disciple of the Lord (through fear of the Jews, for they burnt with anger, she had not done at the grave of the Lord that which women are accustomed to do for those that die and are loved by them), (51) took her women friends with her and came to the grave where he was laid. (52) And they feared lest the Jews

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should see them, and said: “If we could not on that day in which he was crucified weep and lament, let us do these things even now at his grave. (53) But who will roll us away the stone that is laid at the door of the grave, in order that we may enter and set ourselves by him and do the things that are due? (54) For great was the stone, and we fear lest some one should see us. And if we should not be able to do it, let us at least lay down before the door that which we bring in his memory, and let us weep and lament till we come to our house.” (55) And they went and found the tomb opened and, coming near, they stooped down and see there a certain young man sitting in the midst of the tomb, beautiful and clad in a shining garment, who said to them: (56)

“Why are ye come? Whom seek ye? Him who was crucified? He is risen and gone away. But if ye do not believe, stoop down and see the place where he lay, that he is not there; for he is risen and

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gone away thither whence he was sent.” (57) Then the women, frightened, fled.

(58) And it was the last day of the Unleavened bread, and many went forth, returning to their homes, the feast being ended. (59) But we, the twelve disciples of the Lord, wept and mourned, and each went to his home sorrowing for that which had happened.

(60) But I, Simon Peter, and Andrew, my brother, took our nets and went to the sea, and there was with us Levi, the son of Alphaeus, whom the Lord....

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III

No one can have studied this fragment of the Gospel according to Peter, with its analogy to, and still more striking divergence from, the canonical Gospels, without perceiving that we have here a most interesting work, well worth serious examination.

The first question which naturally arises is connected with the date to be assigned to the fragment: Is this a part of the work used by many of the Fathers and well known amongst them as the Gospel according to Peter? We must first endeavour to form a correct judgment on this point.

Eusebius has preserved to us the earliest detailed notice of the Gospel according to Peter extant, in a quotation from Serapion, who became Bishop of Antioch about A.D. 190. Eusebius says: There is likewise another work written by him upon the so-called Gospel according to Peter, which he composed to refute the untruths contained in it, on account of certain in the community of Rhossus who were led away by this writing to heretical doctrines. It may be well to set forth some passages of this in which he expresses his opinion of the book:

“For we, brethren, receive both Peter and the other

Apostles even as Christ. But the false writings passing under their names we from experience reject, knowing that such things we have not received. When I was with you, I was under the impression that all held to the right faith and, without going through the Gospel put forward by them in the name of Peter, I said: ‘If this is the only cause of difference amongst you, let it be read.’ But now, having ascertained from

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information given to me that their minds were in some mist of heresy, I will hasten to come to you again; so, brethren, expect me shortly. We, therefore, brethren, knowing of what heresy

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was Marcianus, recognise how much he was in contradiction with himself,5 not comprehending that which he was saying, as you may perceive from what has been written unto you. For we borrowed this gospel from others who used it: that is to say, from the followers of those who introduced it before him, whom we call Docetae—for most of its thoughts are of this sect—having procured it from them, I was able to go through it, and to find, indeed, that most was according to the right teaching of the Saviour, but certain things were superadded, which we subjoin for you.”6

There is little or no doubt that the writing before us is a fragment of this “Gospel according to Peter” of which Serapion writes.7 It must always be remembered, as we examine the evidence for the work, that we have here only a short fragment, and that it would not be reasonable to expect to find in it materials for a perfect identification of the work with references to it in

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to Peter, &c. , 1892, pp. 15 ff.; Martineau, The Nineteenth Century, 1893, pp.

906 ff.; J. R. Harris, Contemp. Rev. August 1893, p. 236; van Manen, Theol.

Tijdschr. Juli 1893, p. 385.

5 The text of this sentence is faulty.

6 !¼µÖ ³qÁ, ´µ»Æ¿w, º±v sÄÁ¿½ º±v Ä¿z »»¿Å À¿ÃÄy»¿Å À¿´µÇy¼µ¸±

a §Á¹ÃÄy½; Äp ŕ @½y¼±Ä¹ ±PÄö½ ȵŴµÀw³Á±Æ± a ¼Àµ¹Á¿¹ À±Á±¹Ä¿{¼µ¸±, ³¹½}ú¿½ÄµÂ EĹ Äp Ä¿¹±æı ¿P À±Áµ»q²¿¼µ½. ³| ³pÁ ³µ½y¼µ½¿Â À±Á½ Q¼Ö½

QÀµ½y¿Å½ Ä¿z Àq½Ä±Â @Á¸Ç ÀwÃĵ¹ ÀÁ¿ÃÆsÁµÃ¸±¹; º±v ¼t ´¹µ»¸|½ Äx QÀ½

±PÄö½ ÀÁ¿ÆµÁy¼µ½¿½ @½y¼±Ä¹ sÄÁ¿Å µP±³³s»¹¿½, µ6À¿½ EĹ •0 Ä¿æÄy ÃĹ

¼y½¿½ Äx ´¿º¿æ½ Q¼Ö½ À±Ásǵ¹½ ¼¹ºÁ¿ÈÅÇw±½, ½±³¹½ÉúsøÉ. ½æ½ ŕ ¼±¸|½

EĹ ±1Ásõ¹ Ĺ½v A ½¿æ ±PÄö½ ½µÆ}»µÅµ½ º Äö½ »µÇ¸s½Äɽ ¼¿¹, ÃÀ¿Å´qÃÉ

Àq»¹½ ³µ½sø±¹ ÀÁx Q¼qÂ; eÃĵ, ´µ»Æ¿w, ÀÁ¿Ã´¿º¶Äs ¼µ ½ Äqǵ¹. !¼µÖÂ

ś, ´µ»Æ¿w, º±Ä±»±²y¼µ½¿¹ AÀ¿w±Â &½ ±1ÁsõÉ A œ±Áº¹±½yÂ, a º±v ±ÅÄ÷

½±½Ä¹¿æÄ¿ ¼t ½¿ö½

»q»µ¹, ¼±¸uõøµ ¾ g½ Q¼Ö½ ³ÁqÆ·. ´Å½u¸·¼µ½

³pÁ À±Á½ »»É½ Äö½ ú·Ãq½Äɽ ±PÄx Ä¿æÄ¿ Äx µP±³³s»¹¿½, Ä¿ÅÄsÃĹ À±Áp Äö½ ´¹±´yÇɽ Äö½ º±Ä±Á¾±¼s½É½ ±PÄ¿æ, ¿S ”¿º·Äp º±»¿æ¼µ½ (Äp ³pÁ

ÆÁ¿½u¼±Ä± Äp À»µw¿½± ºµw½É½ ÃÄv ÄÆ ´¹´±Ãº±»w±Â), ÇÁ·Ãq¼µ½¿¹ À±Á½

±PÄö½ ´¹µ»¸µÖ½ º±v µPÁµÖ½ Äp ¼r½ À»µw¿½± Ä¿æ @Á¸¿æ »y³¿Å Ä¿æ ÃÉÄÆÁ¿Â, Ĺ½p ŕ ÀÁ¿Ã´¹µÃı»¼s½±, º±v QÀµÄq¾±¼µ½ Q¼Ö½.—Euseb. H. E. vi. 12.

7 Lods, De Evang. secundum Petrum, 1892, pp. 8 ff.; Harnack, Bruchstücked. Evang. u.s.w. des Petrus, zweite Aufl. 1893, p. 41; Zahn, Das Ev. des

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The Gospel According To Peter

writings of the Fathers. Within the few pages which we possess, however, there is sufficient justification for concluding that they formed part of the Gospel current in Rhossus. Only one “Gospel according to Peter” is mentioned by early writers. This fragment distinctly pretends to be a narrative of Simon Peter; and its matter is generally such as must have satisfied Serapion's ideas of orthodox doctrine, if suspicion of Docetic tendencies had not made him believe that it contained a superadded leaven of heresy.

This may not appear very clearly in the fragment, but we know from other sources, as we shall presently see, that they existed in the Gospel, and even here the representation that Jesus suffered no pain; that he is always called “the Lord,” or the “Son of God;” that his one cry on the cross was susceptible of peculiar explanation, and that he was immediately “taken up,” whilst his body subsequently presents aspects not common to the canonical Gospels, may have seemed to the careful bishop sufficiently Docetic to warrant at least his not very severe condemnation.

It is unnecessary to discuss minutely the details of Serapion's letter, which, if vague in parts and open to considerable doubt in some important respects, is at least sufficiently clear for our purpose in its general meaning. Nothing is known of the Marcianus to whom it refers. The bishop had evidently previously written of him, but the context has not been preserved. The Armenian version, made from a Syriac text, reads “Marcion”

for “Marcianus,” but it would be premature on this authority to associate the episode with that arch-heretic of the second century.

It is clear from the bishop's words that on his previous visit to Rhossus, at the desire of part of the community, he sanctioned

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the public reading of the Gospel of Peter but, after personal acquaintance with its contents, he withdrew that permission.

Petrus, 1893, pp. 5 f., 70 ff.; Kunze, Das neu aufgef. Bruchstück des sogen.

Petrusev. 1893, pp. 10 f.; Swete, The Akhmîm Fragment of the Apocr. Gospelof St. Peter, 1893, pp. xii f., xliv f.; Hilgenfeld, Zeitschr. wiss. Theol. 1893, ii. Heft. pp. 221 f., 239 ff.; J. Armitage Robinson, B.D., The Gospel according

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Zahn8 maintains that the private reading by members of the Christian community, and not public reading at the services of the Church, is dealt with in this letter, but in this he stands alone. The Index expurgatorius had not been commenced in the second century, and it is impossible to think that the sanction of a bishop was either sought or required for the private reading of individuals. We have here only an instance of the diversity of custom, as regards the public reading of early writings, to which reference is made in the writings of the Fathers and in the Muratorian and other Canons. In this way the Epistle of the Roman Clement, as Eusebius9 mentions, was publicly read in the churches; as were the Epistle of Soter to the Corinthians, the

“Pastor” of Hermas,10 the “Apocalypse of Peter,”11 and various Gospels which did not permanently secure a place in the Canon.

Eusebius, for instance, states that the Ebionites made use only of the “Gospel according to the Hebrews.”12

Eusebius13 mentions a certain number of works attributed to the Apostle Peter: the first Epistle, generally acknowledged as genuine, “but that which is called the second,” he says, “we have not understood to be incorporated with the testament”

( ½´¹q¸·º¿½). The other works are, the “Acts of Peter,” the

“Gospel according to Peter,” the “Preaching of Peter,” and the

“Apocalypse of Peter,” the last being doubtless the work of which a fragment has now been discovered in the little volume which contains the fragment of the Gospel which we are considering.

Of these Eusebius says that he does not know of their being handed down as Catholic, or universally received by the Church.

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The “Gospel according to Peter” is directly referred to by 8 L.c. p. 4 f.

9 H. E. iii. 16.

10 H. E. iii. 3.

11 Sozom. H. E. vii. 19; Canon Murat. Tregelles, p. 65.

12 H. E. iii. 27.

13 H. E. iii. 3.

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The Gospel According To Peter

Origen in his Commentary on Matthew. He says: “Some say, with regard to the brethren of Jesus, from a tradition in the Gospel entitled according to Peter, or of the Book of James, that they were sons of Joseph by a former wife.”14 Although this statement does not in itself necessarily favour Docetic views, it is quite intelligible that it might be used in support of them and, therefore, might have been one of the passages which excited the suspicion of Serapion, more especially as a clear statement of this family relationship is not to be found in the canonical Gospels. The part of the Gospel referred to by Origen is not, unfortunately, contained in the fragment, and consequently cannot be verified, but it is quite in accordance with its general spirit, and at least we have here a distinct mention of the Gospel without any expression of unfavourable opinion. What is more important still is the fact that Origen certainly made use of the Gospel, amongst others, himself.15

Jerome16 likewise refers to it, after repeating the tradition that the Gospel was said to be Peter's, which Mark composed, who was his hearer and interpreter; and to the works ascribed to Peter, which Eusebius enumerates, he adds another—the “Judgment of Peter,” of which little or nothing is known.

Theodoret says that the Nazarenes made use of the Gospel

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according to Peter.17 Zahn and some others18 argue against the 14 Comm. in Matt. T. x. 17: Ä¿zÂ ŕ ´µ»Æ¿z 8·Ã¿æ ƱÃw Ĺ½µÂ µ6½±¹, º À±Á±´yõÉà AÁ¼}¼µ½¿¹ Ä¿æ À¹³µ³Á±¼¼s½¿Å º±Äp sÄÁ¿½ ű³³µ»w¿Å, )t ÄÆà ²w²»¿Å 8±º}²¿Å, Å1¿z 8óÃtÆ º ÀÁ¿ÄsÁ±Â ³Å½±¹ºx ÃŽ󺷺Åw±Â ±PÄ÷

ÀÁx ÄÆ œ±Áw±Â.

15 Cf. Murray, Expositor, January, 1893, pp. 55 ff.

16 De Vir. illustr. i.

17 ¿3 ŕ •±¶ÉÁ±Ö¿¹ 8¿Å´±Ö¿w µ0ù½ Äx½ §Á¹ÃÄx½ Ĺ¼ö½ÄµÂ a ½¸ÁÉÀ¿½

´wº±¹¿½ º±v Ä÷ º±»¿Å¼s½ó º±Äp sÄÁ¿½ ű³³µ»wó ºµÇÁ·¼s½¿¹. Haer. Fab.

ii. 2.

18 Zahn, Gesch. des N. T. Kanons, ii. 742 f.; Lods, l.c. pp. 14 ff. Zahn, however, admits that Theodoret's statement may at least be taken as testimony that the Gospel was in use amongst a sectarian community in Syria. Das Ev. d.

Petrus, pp. 70 f.

III

17

correctness of this statement; but reasoning of this kind, based upon supposed differences of views, is not very convincing, when we consider that inferences to be drawn from peculiarities in the narrative in this Gospel are neither so distinct, nor so inevitable, as to be forced upon a simple and uncritical community, and probably that the anti-Judaistic tendency of the whole, the strongest characteristic of the composition, secured its acceptance, and diverted attention from any less marked tendencies.

A number of passages have been pointed out in the Didascalia and Apostolical Constitutions, Origen, Cyril of Jerusalem, Dionysius of Alexandria, and other ancient writers, showing the use of this Gospel according to Peter;19 but into these later testimonies it is not necessary for us at present to go. That the work long continued to exercise considerable influence can scarcely be doubted. It is to the earlier history of the Gospel and its use in the second century that we must rather turn our attention.

A probable reference to the Gospel of Peter in Polycarp's

“Epistle to the Corinthians” has been pointed out by Mr. F. C.

Conybeare.20 The writer speaks of “the testimony of the cross”

(Äx ¼±ÁÄ{Á¹¿½ Ä¿æ ÃıÅÁ¿æ), an expression which has puzzled critics a good deal. No passage in our Gospels has hitherto explained it, but if it be referred to the answer made by the cross, in our fragment, to the question from Heaven: “Hast thou preached to them that are sleeping? And an answer came from

[018]

the cross, ‘Yea,’ ” it becomes at once intelligible. Mr. Taylor21

suggests the question whether “the word of the cross” (A »y³¿Â

Ä¿æ ÃıÅÁ¿æ) in 1 Cor. i. 18 is not also connected with the same 19 Harnack, l.c. pp. 40 ff.; Zahn, l.c. pp. 57 ff.; J. O. F. Murray, The Expositor, January 1893, pp. 55 ff.; Kunze, l.c. pp. 35 ff.; Hilgenfeld, l.c. pp. 242 ff.; Bernard, Academy, December 1892, September 30, 1893; Swete, l.c. p. xxxi.

20 Academy, October 21, December 23, 1893.

21 Guardian, November 29, 1893.

18

The Gospel According To Peter

tradition of the speaking cross and, as Mr. Conybeare points out, the context favours the idea, although he himself is not inclined to admit the interpretation. The words of Paul are worth quoting: For the word of the cross is to them that are perishing foolishness; but unto us which are being saved it is the power of God. 19. For it is written: “I will destroy the wisdom of the wise, and the prudence of the prudent will I reject;”

and so on. But although he cannot agree in the suggestion that Paul refers to this tradition, because, he says, “Such a view seems to me to be too bold and innovating in its character,” Mr.

Conybeare goes on to suggest that the incident in Peter, with this reply to the voice from heaven, may be

one of the “three mysteries of crying” referred to by Ignatius, ad Eph. xix. “Ritschl and Lipsius,” says Lightfoot, ad locum

“agree that two of the three were, (1) the voice at the baptism, (2) the voice at the transfiguration. For the third ... Ritschl supposes that Ignatius used some other Gospel containing a third proclamation similar to the two others.” The Peter Gospel seems here to supply just what is wanted.22

These suggestions are quoted here, in dealing with Polycarp, to show that the supposition that he refers to the answer of the cross in the Gospel of Peter is not without support in other early writings. When it is remembered that the doctrine of a descent into Hell has a place in the Creed of Christendom, it is not surprising that it should be dwelt on in early writings, and that

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a Gospel which proclaims it by a voice from Heaven, coupled with a miraculous testimony from the cross, should be referred to. Of course it is impossible, in the absence of any explicit declaration, to establish by the passage we are discussing that the Gospel according to Peter was used by Polycarp, but there is 22 Academy, December 23, 1893, p. 568.

III

19

some probability of it at least, since no other Gospel contains the episode to which the writer seems to refer.

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IV

We may now consider whether Justin Martyr was acquainted with it, and here again it may be well to remind the reader that we have only a small fragment of the Gospel according to Peter to compare with the allusions to be found in writings of the Fathers. In these early works, few quotations are made with any direct mention of the source from which they were taken, and as only those parts of Patristic writings which deal with the trial, crucifixion and resurrection of Jesus can be expected to present analogies with our fragment, it will readily be seen how limited the range of testimony must naturally be. Justin Martyr is usually supposed to have died about A.D. 163-165,23 and his first “Apology” may be dated A.D. 147, and the “Dialogue with Trypho” somewhat later. In these writings, Justin very frequently refers to facts, and to sayings of Jesus, making, indeed, some hundred and fifty quotations of this kind from certain “Memoirs of the Apostles” ( À¿¼½·¼¿½µ{¼±Ä± Äö½ À¿ÃÄy»É½), all of which differ more or less from our present canonical Gospels.

He never mentions the name of any author of these Memoirs, if indeed he was acquainted with one, unless it be upon one occasion, which is of peculiar interest in connection with our fragment. The instance to which we refer is the following. Justin

[021]

says: “The statement also that he [Jesus] changed the name of Peter, one of the Apostles, and that this is written in his [Peter's]

Memoirs as having been done, together with the fact that he also changed the name of other two brothers, who were sons 23 The detailed statement of the case may be found in Supernatural Religion, complete ed. 1879, i. 283 ff. Hort ( Journal of Philology, iii. 155 ff.) places it as early as A.D.{FNS 148.

IV

21

of Zebedee, to Boanerges—that is, sons of thunder,” &c.24 It was, of course, argued that the ±PÄ¿æ here does not refer to Peter but to Jesus; or that the word should be amended to ±PÄö½

and applied to the Apostles; but the majority of critics naturally decided against such royal ways of removing difficulties, and were forced to admit a reference to “Memoirs of Peter.” Hitherto, the apologetic explanation has been that the allusion of Justin must have been to the second Synoptic, generally referred to Mark, who was held by many of the Fathers to be the mere mouthpiece and “interpreter of Peter,” and that this reference is supported by the fact that the Gospel according to Mark is the only one of the four canonical works which narrates these changes of name. This argument, however, is disposed of by the fact that our second Synoptic cannot possibly be considered the work referred to in the tradition of Papias.25 Returning to Justin, we find that he designates the source of his quotations ten times as “Memoirs of the Apostles;” five times he calls it simply “Memoirs,” and upon one occasion only explains that they were written “by his Apostles and their followers.” He never speaks indefinitely of

“Memoirs of Apostles,” but always of the collective Apostles, except in the one instance which has been quoted above. In a single passage there occurs an expression which must be quoted.

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Justin says: “For the Apostles in the Memoirs composed by them, which are called Gospels,” &c.26 The

º±»µÖı¹ µP±³³s»¹± has

very much the appearance of a gloss in the margin of some MS., which has afterwards been transferred to the text by a scribe, as scholars have before now suggested; but in any case it makes 24 š±v Äx µ0ÀµÖ½ ¼µÄɽ¿¼±ºs½±¹ ±PÄx½ sÄÁ¿½ ½± Äö½ À¿ÃÄy»É½, º±v ³µ³ÁqƸ±¹ ½ Ä¿Ö À¿¼½·¼¿½µ{¼±Ã¹½ ±PÄ¿æ ³µ³µ½·¼s½¿½ º±v Ä¿æÄ¿, ¼µÄp Ä¿æ º±v »»¿Å ´{¿ ´µ»Æ¿{Â, Å1¿z –µ²µ´±w¿Å D½Ä±Â, ¼µÄɽ¿¼±ºs½±¹

@½y¼±Ä¹ Ä¿æ ’¿±½µÁ³sÂ, E ÃĹ½ Å1¿v ²Á¿½ÄÆÂ, º.Ä.». Dial. cvi. The whole argument may be found in detail in Supernatural Religion, 1879, i. 416 ff.

25 See the argument, Supernatural Religion, i. 448 ff.

26 Ÿ1 ³pÁ ÀyÃÄ¿»¿¹ ½ Ä¿Ö ³µ½¿¼s½¿¹Â QÀ½ ±PÄö½ À¿¼½·¼¿½µ{¼±Ã¹½, º±»µÖı¹ µP±³³s»¹±, º.Ä.». Apol. i. 66.

22

The Gospel According To Peter

little difference in the argument.

It is obvious that the name “Memoirs” cannot with any degree of propriety be applied to our canonical Gospels; but the discovery of this fragment, which is distinctly written as a personal narrative, throws fresh light upon the subject, and the title “Memoirs of Peter,” would exactly describe the form in which the Gospel is written. It may further be suggested whether it does not give us reason for conjecturing that the earlier documents, from which our Gospels were composed, were similarly personal narratives or memoirs of those who took part in early Christian development. The tradition preserved to us by Papias distinctly points in this direction:

This also the Presbyter said: Mark having become the interpreter of Peter, wrote accurately whatever he remembered, though he did not arrange in order the things which were either said or done by Christ. For he neither heard the Lord, nor followed him; but afterwards, as I said, accompanied Peter, who adapted his teaching to the occasion, and not as making a consecutive record of the Lord's oracles.27

There can be very little doubt that the first teaching of Apostles and early catechists must have taken the form of personal recollections of various episodes of Christian history and reports of discourses and parables, with an account of the circumstances under which they were delivered. This familiar and less impressive mode of tracing Christian history must

[023]

gradually have been eliminated from successive forms of the story drawn up for the use of the growing Church, until, in the Gospels adopted into the Canon, it had entirely disappeared. In the fourth Gospel, a slight trace of it remains in the reference in the third person to the writer, and it is present in parts of the Apocalypse; but a more marked instance is to be found in the 27 Eusebius, H. E. iii. 39.

IV

23

“Acts of the Apostles;” not so much in the prologue—which, of course, is not really part of the book—where the author distinctly speaks in the first person, as in the narrative after the call to Macedonia (xvi. 10-17), where the writer falls into the use of the first person plural (!¼µÖÂ), resumes it after a break (xx. 5-15), and abandons it again, till it is recommenced in xxi. 1-18, xxvii. 1, xxviii. 16. As the author doubtless made use of written sources of information, like the writers of our Gospels, it is most probable that, in these portions of the Acts, he simply inserted portions of personal written narratives which had come into his possession.

The Gospel according to Peter, which escaped the successive revisals of the canonical Gospels, probably presents the more original form of such histories. We are, of course, unable to say whether the change of names referred to by Justin was recorded in earlier portions of this Gospel which have not been recovered, but the use of the double name, “I, Simon Peter,” favours the supposition that it was.

Without attaching undue importance to it, it may be well to point out—in connection with Origen's statement that, in the Gospel according to Peter, the brethren of Jesus are represented as being of a previous marriage—that the only genealogy of Jesus which is recognised by Justin is traced through the Virgin Mary, and excludes Joseph.28 She it is who is descended from Abraham, Isaac and Jacob, and from the house of David. The

[024]

genealogy of Jesus in the canonical Gospels, on the contrary, is traced solely through Joseph, who alone is stated to be of the lineage of David. The genealogies of the first and third Synoptics, though differing in several important particulars, at least agree in excluding Mary. In the third Gospel Joseph goes to Judæa

“unto the city of David, which is called Bethlehem, because he was of the house and lineage of David.”29 Justin simply states 28 Dial. xxiii., xliii. twice, xlv. thrice, c. twice, ci., cxx.; Apol. i. 32 cf.

Supernatural Religion, i. 300 f.

29 Luke ii. 4.

24

The Gospel According To Peter

that Joseph went “to Bethlehem ... for his descent was from the tribe of Judah, which inhabited that region.”30 Justin could not, therefore, derive his genealogies from the canonical Gospels; and his Memoirs, from which he learns the Davidic descent through Mary only, to which he refers no less than eleven times, differed from them distinctly on this point. The Gospel according to Peter, which, according to Origen, contained a statement which separated Jesus from his brethren in the flesh, in all probability must have traced the Davidic descent through Mary. The Gospel of James, commonly called the “Protevangelium,” to a form of which, at least, Origen refers at the same time as the Gospel according to Peter, states that Mary was of the lineage of David.31

There are other peculiarities in Justin's account of the angelic announcement to Mary differing distinctly from our canonical Gospels,32 regarding some of which Tischendorf was of opinion that they were derived from the “Protevangelium;” but there are reasons for supposing that they may have come from a still older work, and if it should seem that Justin made use of the Gospel

[025]

according to Peter, these may also have been taken from it. In the absence of the rest of the Gospel, however, all this must be left for the present as mere conjecture.

The fragment begins with a broken sentence presenting an obviously different story of the trial of Jesus from that of the canonical Gospels. “... but of the Jews no man (Äö½ ŕ 8¿Å´±wɽ

¿P´µvÂ) washed his hands, neither Herod (¿Pŕ )Áô´·Â) nor any of his judges.... Pilate rose up ( ½sÃÄ· µ¹»¶Ä¿Â). And then Herod the King ()Áô´·Â A ²±Ã¹»µzÂ) commandeth the Lord to be taken,” &c. Justin in one place33 refers to this trial as foretold by the prophetic spirit, and speaks of what was done against the Christ “by Herod the King of the Jews, and the Jews themselves, 30 Dial. lxxviii.

31 Protevang. Jacobi, x.; Tischendorf, Evang. Apocr. p. 19 f.

32 Cf. Supernatural Religion, i. 304 f.

33 Apol. i. 40.

IV

25

and Pilate who was your governor among them, and his soldiers”

()Á}´¿Å Ä¿æ ²±Ã¹»sÉ 8¿Å´±wɽ º±v ±PÄö½ 8¿Å´±wɽ º±v

¹»qÄ¿Å Ä¿æ Q¼µÄsÁ¿Å À±Á½ ±PÄ¿Ö ³µ½¿¼s½¿Å À¹ÄÁyÀ¿Å Ãz½

Ä¿Ö ±PÄ¿æ ÃÄÁ±Ä¹}ı¹Â). This combination agrees with the representation of the fragment, and of course differs from that of the Gospels.

In Dial.

ciii.

Justin repeats this to some

extent, adding that he sent Jesus “bound” (´µ´µ¼s½¿½). This representation does not exist in Luke, but neither is it found in what we have of the Gospel according to Peter, though it may have occurred in the commencement of the scene to which we are so abruptly introduced.

Justin says in another place: “For as the prophet said, worrying him34 (´¹±Ã{Á¿½ÄµÂ ±PÄx½), they set him ( ºq¸¹Ã±½) upon a judgment seat ( Àv ²u¼±Ä¿Â), and said, ‘Judge for us’ (šÁÖ½¿½

!¼Ö½).”35 In the Gospel according to Peter we have: “They said, [026]

‘Let us drag along (Ã{Áɼµ½) the Son of God’ ... and they set Him ( ºq¸¹Ã±½ ±PÄx½) upon a seat of judgment (º±¸s´Á±½ ºÁwõÉÂ), saying, ‘Judge justly (”¹º±wÉ ºÁÖ½µ), King of Israel.’ ”36 This representation is different from any in our Gospels, and it has some singular points of agreement with our fragment. It has frequently been suggested that Justin, in this passage, makes use of our canonical Gospels with a combination of the Septuagint version of Isaiah lviii.

2, 3, and that this is supported by

34 The word used in the Gospel is Ã{ÁÉ, to drag along, but Justin's word is merely the same verb with the addition of ´¹±, ´¹±Ã{ÁÉ, to worry, or harass with abuse. Although the English equivalent is thus changed, and conceals the analogy of the two passages, the addition of ´¹±, strictly considered, cannot so change the meaning of Ã{ÁÉ, but rather should imply a continuance of the same action. This is also Dr. Martineau's view.

35 š±v ³qÁ, a µ6Àµ½ A ÀÁ¿ÆuÄ·Â, ´¹±Ã{Á¿½ÄµÂ ±PÄx½ ºq¸¹Ã±½ Àv ²u¼±Ä¿Â

º±v µ6À¿½; šÁÖ½¿½ !¼Ö½. Apol. i. 35.

36

»µ³¿½, £{Áɼµ½ Äx½ Å1x½ Ä¿æ ¸µ¿æ, ... º±v ºq¸¹Ã±½ ±PÄx½ Àv º±¸s´Á±½

ºÁwõÉÂ, »s³¿½ÄµÂ ”¹º±wÉ ºÁÖ½µ, ²±Ã¹»µæ Ä¿æ 8ÃÁ±u». Evang. Petri, 6.

Hilgenfeld says regarding this, “Was fehlt noch zu dem Beweise, dass Justinus, wie ich schon 1850 ausgeführt habe, das Petrus-Evg. benutzt hat?” Zeitschr.

1893, ii. 251.

26

The Gospel According To Peter