Volume ii8 Number 7 Pages 3i8-3z5

EXPOSITORY Copyright 0 zOO7 SAGE Publications (Los Angeles, London, New Delhi and Singapore)
DOI: IO-II77/OOI45z4607077Iz7
http://EXT.sagepub.com

The Gospel of Peter

C__.__

By DR PAUL FOSTER
School of Divinity, University of Edinburgb
The Gospel of Peter was the first non-canonical gospel to be rediscovered during the modern period.'
This nine page fragment from a larger text narrates a version of events dealing witb the crucifixion and
resurrection of Jesus. Some of the document's more striking features include its increased anti-jewisb
tendency, the beigbtening of miraculous elements, Jesus' cry from the cross 'my power, the power, you
bave left me" and perbaps most strikingly the vision of a talking cross emerging from the tomb. This text
represents a later popularizi'ng trend in bandling gospel traditions.
KEYWORDS
Gospel of Peter, Non-canonical Gospels, Passion Account, Docetism
those gospels not included in the canon
nterest in assertions'.2 The existence of these non-canonical
of the New Testament continues to fascinate gospels had been known through references to
those who do,, or do not claim attachment them in the writings of the Church Fathers. Yet for
to Christianity. Often discovery of such texts is most of the history of Christianity the actual texts
accompanied by claims that they contain insights have been lost. Admittedly a number of infancy
into radically different versions of early Christianity, gospels such as the Protevangellum of James or the
or that their perspectives on the historical Jesus Infancy Gospel of Thomas have survived, along
overthrow orthodox beliefs. Behind such claims with some post-resurrection accounts such as the
lies the assumption that the group that came to Gospel of Nicodemus and the Acts of Pilate. It was
dominate in the early church suppressed equally not, however,, until the manuscript discoveries of
valid, if not more primitive forms of Christianity the late nineteenth century onwards that scholars
in favour of a more hierarchical organization, began to unearth in the dry and desiccating sands of
and that down through the centuries the church Egypt texts that contained additional or alternative
leadership (usually in the form of the Vatican) has narratives depicting the life and ministry of Jesus.
concealed the true origins of the Jesus movement.
Such claims often appeal to the corpus of non- _r. The Discovery of the Gospel of Peter
canonical gospels for support, but infrequently With so much recent interest focusing on the Gospel
cite passages from these texts to support such of Thomas and the Gospel of Judas, it is usually
forgotten that the first non-canonical text to be
The so-called Fayyum Fragment (P.Vindob.G z3z5 rediscovered, which deals with events from the life
discovered in Vienna in a collection of texts in i885, although of Jesus, was the so-called Gospel of Peter. This text
pre-dating the discovery of the Gospel of Peter by a year
should perhaps not be classified as a non-canonical gospel. It
preserves the partial remnants of seven lines of text (although versions may have circulated more widely than the familiar
only the tops of three letters are visible on the seventh line). four Gospels' (p. 8 8). The article suggests suppression of such
Moreover, it appears to give variant account f the material
a
texts by the powerful alliance of the emperor Constantine
in Mark I4:z7f. Therefore it is uncertain whether this is part and the orthodox church,
of a larger unknown gospel text, a mere textual extract, or
'[b]y the end of the fourth
century, though, it was unwise to possess such books.' (p.
simply a free rendering of Markan material. gz). Despite such claims, relatively few passages are cited
2
The edition O'f the National Geographic which announced from the text, perhaps only a few extracts from about half a
the disclosure of the text known as The Gospel of Judas dozen enigmatic sayings. See 'The Gospel of Judas', National
claims that '[i]n ancient times, some of these alternative Geographic (Mav, zoo6., 78-95.
 THE EXPOSITORY TIMES 3 I9

was discovered by a team of archaeologists from the of evidence that support this identification, one
Mission arche'ologlque fran.alse au Calre during the internal the other external. The internal indicator
winter season dig of i886-87, conducted at Akhmi'm is that on two occasions the text breaks into first
in Upper Egypt. Because of the sheer volume of arte- person narrative. The first of these is not particularly
facts and texts unearthed by the archaeological team revealing, for it only shows that the voice of one of
there was a delay in the publication of this codex the disciples is used to relate events:
so its contents did not become known to the wider
But I with my companions grieved, and being
scholarly world until i8gi.3Apart from the skeletal wounded in mind we hid. For we were being sought
remains, the grave in question contained a small by them as evildoers and as those wishing to burn
codex (or book) consisting of thirty-three leaves, with the temple. But through all of these things we were
papyrus sheets glued on the inside of both covers. fasting and sat mourning and weeping night and
The tomb itself is dated in the range eighth to twelfth day until the Sabbath. (G.Pet. 7.z6-17).
century. The small book is dated probably aroun The more important piece of first person narration
the eighth century on the basis of p alaeographical occurs in the final incomplete verse of the survlv'ng
analysis (handwriting style). Providing page numbers
for the unpaginated codex enables the following portion of the text, where Peter is explicitly identified I
as the narrator. 'But 1, Simon Peter, and Andrew my
table of contents to be formed.
brother,, taking our nets went to the sea, and there
Page Contents was with us Levi the brother of Alphaeus, whom
Inside Front Cover Blank the Lord ...' (G.Pet. 14.6o). The external evidence
I Decoration, religious in nature, comes from two statements recorded by Eusebius in
including Coptic crosses regard to a document that circulated under the title
2-10 Gospel of Peter of the Gospel of Peter 'n the late second century.
II-iz Blank
13-I9 Apocalypse of Peter 'but pages First, discussing writings attributed to the name of
Peter Eusebius tates that catholic tradition does not
stitched the wrong way round
and upside down, so they must be
s
accept the Gospel named according to him' (H.E.
read in the order 19-I3) 3.3.z). Secondly, relating information concerning
zo Blank Serapion, bishop of Antioch (AD igi-2. i i), Eusebius
zi-66 Two fragments from _T Enoch outlines the contents of one of his writings entitled
Inside Back Cover Martyrdom of St Julian Concerning the So-called Gospel of Peter (see H.E.
6. iz.i-6). According to the source Euseb'us claims
Both the quality of handwriting and the amateurish to be citing, during a pastoral visit to the church of
compilation of this codex, lead to the suspicion Rhossus, without examining its contents Serapion
that the text was not produced in a professional
scriptorium, but was rather the product of a initially permitted the reading of the Gospel of Peter.
relatively unskilled individual, perhaps even the Upon returning to Antioch, after being informed
same monk in whose grave the book was i'nterred. of the contents of this document,, he reversed his
decision.
Identification of the first document in the codex
as the Gospel of Peter was suggested in the initial But since I have now learnt'. from what has been
publication report, and followed by other scholars told me, that their mind was lurking in some hole
writing on the subject. 4There are two major pieces of heresy, I shall give diligence to come again to
you; wherefore,, brethren, expect me quickly. But
3 The editio princeps was published under the title, we, brethren, gathering to what kind of heresy
U. Bouriant, 'Fragments du texte grec du livre d'.noch et de Marcianuss belonged (who used to contradict
quelques 6crits attribu6s a saint Pierre', dans M.molres publl. himself, not knowing what he was saying, as you
par les membres de la Mission arch.ologlque franqaise au will learn from what has been written to you), were
Calre (t. IX, fasc. i; Paris I89z), 93-I47.
4 In his
important edition of the text with accompanying In the Armenian version of the Ecclesiastical History,
notes Swete states, 'There is no reason to doubt that the the name MarcianusyM(XQXLav6(;, is replaced by that of the
Akhmim fragment was rightly assigned by M. Bouriant better known heretic Marcion. It -mav be more likely that this
to the lost Gospel of Peter.' See H. B. Swete, The Akhmim identification represents an error on the part of the Armenian
Fragment of the Apocryphal Gospel of St Peter (London: tradition, since elsewhere, when Euseblus is referring to
Macmillan & Co., i893), x'' Marcion, the name is spelt MuQxL(i)v.
3 20 THE EXPOSITORY TIMES
enabled by others who studied this very Gospel, that than the lithographs.9 Unfortunately at some point
is) by the successors of those who began it, whom subsequent to that date, the codex went missing from
we call Docetae (for most of the ideas belong to the Coptic Museum in Cairo were in was housed,
their teaching) using the materials supplied by and it has not been possible to elicit a response
them, were enabled to go through it and discover from the curators of the collection concerning the
that the most part indeed was in accordance with
the true teaching of the Saviour, but that some whereabouts of the text.'o
things were added, which also we place below for 2. The Contents of the Text
your benefit. (see H.E. 6.Iz.3-6).
While there is no damage to the beginning of the first
Unfortunately Euseblus does not replicate Serapion's
list of added elements. What these 'convoluted page of the text, and there is sufficient space at the end
of the extant portion of text to decorate the manuscript
sentences appear to communicate is not that this with three Coptic crosses and other ornamental
Gospel was itself Docetic (although unspecified features, the text both begins and ends mid-sentence.
elements had been added) but rather that it was used What is to be made of this phenomenon? The most
by those labelled as being Docetic to support their likely explanation is that the scribe was copying this
own teachings. Notwithstanding this distinction,
text from an exemplar that was itself mutilated.-
part of the early scholarly treatment involved
identifying features of the text which were seen as Alternatively, the poor quality of penmanship may
even suggest that the text was copied as a writing
aligning with docetiSM.6 exercise with the starting point chosen at random.
The contents of the text were disseminated For convenience, the text has been divided by modern
through the published transcription of Urbain editors into a series of
Bouriant,, a member of the French archaeological chapters
and verses. However,
different systems were developed by scholars, which
team and the editor of the text.7 This edition was leads to some confusion when comparing references,
later corrected and republished with lithographic espec'ally in early work on the text. Swete divided
plates of the pages of the text (although these
images are unreadable in places).' In the early
1
the text into twelve chapters; Robinson broke
Iz

it into fourteen chapters; 13 and Harnack adopted

ig8os images of the text were produced for only a system of sixty shorter subdivisions which are
the second time,, these were of much higher quality similar to the versification in the Bible. 14 Swete's
6
See the discussion in J. A. Robinson and M. R. James,
The Gospel Accord'ng
I to Peter, and the Revelation of Peter: on the issue he stated, As for the date, I honestly don't know.
c

Two Lectures on the Newly Recovered Fragments Together I worked in Cairo most years between 78 and 87. There is a
wl'th the Greek Texts (London: C. J. Clay & Sons, i8gz), possibility that they were taken for Cornelia R6mer for whom
especially p. 2o. I did a number of things when we were both in the museum
7
Bouriant, Fragments du texte grec du livre d'tnoch et de in ig8i' (ioth March zoo6).
quelques 6crits attribu6s . saint Pierre', 137-42-- 'o Tobias Nicklas and Thomas Kraus have informed
A. Lods, L'tvangile et IApocalypse de Pierre avec le me that the text can no longer be located. I have emalled
texte grec du livre d'H6noch. Text publi6 en fac-s=16, par the Coptic Museum in Cairo on two occasions seeking
Ph6liogravure d'apr&s les photographies du manuscript de information about the codex and have sent a written letter
Giz6h' dans M.moires pubili par les membres de la Mission to the Director of the Museum during the course of my own
archiologlque fran.aise au Calre (t. IX, fasc. 3; Paris i893), research over the last two years. I have not been successful
2I7-3I, 322-35. The page numbers are often cited aS 2I7-35. in gaining any response to my enquiries.
This is fully understandable because page 32-z follows page Swete hints at this as being the most I'kely explanation
z3 I w'thout any intervening or lost material. The change to when he comments, 'it is worthy of notice that while each of
numbers in the three-hundred range is presumably due to the Petrine fragments is followed by a blank, as if the writer
an error in typesetting. These lithographic images are also had stopped because he had reached the end of his copy,
'lable 'n 0. von Gebhardt, Das Evangellum und die there is no such blank between the fragments of Enoch or at
A'pokalypse des Petrus. Die neuentdeckten Bruchstiicke nach
einer Photographle der Handschrift zu Gizib in Licbtdruck
the end of the Codex.' Swete, The Akbmim Fragment of the
Apocrypbal Gospel of St Peter, xlvi.
berausgegeben - Swete, The Akbmim Fragment of the Apocrypbal Gospel
9
The new high quality set of photographs are available of St Peter, Z5-2.8.
online at http://Ipap.csad.ox.ac.uk/GP/GP.htmI In personal 3 Robinson and
James, The Gospel According to Peter,
correspondence with the photographer, Adam Billow- and the Revelation of Peter, 83-88.
Jacobsen, he stated that his recollection of the date of 4 Harnack, Brucbstiicke des Evangeliums und der
photographing the codex is no longer certain. When pressed Apokalypse des Petrus, 8-iz.
 THE EXPOSITORY TIMES 3ZI

numbering system has fallen by the wayside. The Mark rec6rd a cry of dereliction from the cross, 'My
standard referencing system now consists of citing God, my God why have you forsaken me' (Matt
Robinson's chapter reference along with Harnack's 27:46HMark I5:34). By contrast, Luke transforms
verse number, i.e. G.Pet. 8.33. In reality the chapter this desperate cry into a pious utterance 'Father into
numbers are superfluous, since the verse numbers do your hands I commit my spirit' (Luke z3:46). The
not recommence at the begi.nning of each chapter, Gospel of Peter records a further alternative, 'My
so a verse number alone would designated a unique power, the power, you have forsaken me' (G.Pet.
reference. In order to alleviate this anomaly Arthur 5.I9). Many early writers commehting on this
Dewey has recently attempted to correct this by passage saw it as a clear indication of the docetism
recommencing the verse numbers at the start of each that Serapion attributed to this text.,' In a number of
chapter. Thus G.Pet. 8.33, the last verse in chapter docetic writings the divine Christ leaves the human
eight, is designated by Dewey as G.Pet. 8.6. 15While Jesus to suffer on the cross, and in some accounts this
his reason for doing this is to make the numbering divine logos looks down on the crucifixion scene at
system more consistent with biblical referencing, in those who think they are putting the Christ to death
truth the introduction of another system serves only (cf. Acts ofJohn ioi-ioz). There are a number of
to further confuse the referencing of material in the problems with this interpretation. First, if this is the
text. Consequently, his scheme has not been widely moment of departure of the Divine Christ, then he
adopted. has not evaded suffering, in fact he has suffered most
The text opens with a scene not described in horribly and only gains relief at the same instant
the canonical gospels, although it does appear to as does the human Jesus through death. Secondly,
presuppose an incident in the Matthean account, when the corpse is taken off the cross and laid on
that of Pilate washing his hands (Matt z7:24) The the ground, the very earth recognizes the sacredness
opening sentence depicts the refusal of the Jews of the body by quak'ng
I at its touch. Rather than
Herod Antipas and his judges to wash the'r I hand s understanding this formulation as part of a docetic
Christology,
which results in Pilate departing presumably in it appears that, like the author of
Luke's Gospel the author of the Gospel of Peter
protest or disgust (G.Pet. i.i). From this point
Herod becomes the principle authority in the trial. had trouble with the notion of Jesus uttering a cry of
He determines the fate df Jesus and hands him over God-forsakenness and changed his words to avoid
to the Jews who carry out a mob killing. There this theological conundrum.
is a brief interluk, when Joseph (presumably of More than half of the fragment focuses on post-
Arimathea although only named Joseph) requests cruci'fixion events. The story of the guard at the tomb,
the body of Jesus from Pilate prior to the crucifixion. known only from Matthew among the canonical
.This Joseph is described as 'the friend of Pilate and accounts (Matt 27:6z-66; z8:4, II-I5), receives
of the Lord' (G.Pet. z. 3 ). The Jewish mob drag much greater attention in the Gospel of Peter. The
Jesus to the place of execution, but stop en route request is made to Pilate for soldiers in anticipation
to sit him on the J'udgment seat, and taunt him with that the disciples might attempt to 5steal the body
mock deference by saying 'judge righteously, King (G.Pet. 8.30). By contrast, in Matthew, the story of
of Israel' (G.Pet- 3.7).17 Perhaps the most striking the disciples stealing the body is only hatched after

deviation from the canonical accounts of the,passion the corpse has gone missing. Additional novelistic
is the form of the only words that Jesus utters in details are added to the narrative which both fill gaps
the entire fragment of this text. Both Matthew and and add colour to the story. Readers are informed
that the name of the centurion in charge of the guard
5 See A.
J. Dewey, 'The Passion Narrative of the Gospel detail is Petronius, that seven seals were attached to
of Peter', Forum, New Series i.i (i998), 5-69, especially
54-57- Cf. Rob'nson and James, The Gospel According to Peter,
r6
Robinson and James, The Gospel According to Peter, and the Revelation of Peter, zi; Describing the author of
and the Revelation of Peter, i6. this text Rendel Harris declares, 'one thing is clear: he is
In John I8:13 the Greek text is actuallv ambiguous as to a Docetist, and the Power which has left the Lord is the
whether it is Pilate or Jesus who sits on the 'udgment seat, 'o Christ which had descended upon Him at some earlier time,
olov rILkCtTOg 0'E%016GUg TCOVX6ycoV TO'6TCOV 11YCEYFV ..U) T6V
'ITICYO'OV XCE'L F',Xa'0LGCV E'3T'L Pl)[LUTOg FL- TOJ-T0VXEy6[tgvov
I probably at Baptism.'J. Rendel Harris, A Popular Account
of the Newly Recovered Gospel of St Peter (London: Hodder
XL00'GTQWT0V,'EPQU'.(JT'L & FCtPPct0u 'John 19:I3). Stoughton), 35.
3zz THE EXPOSITORY TIMES
the tomb, that a tent was pitched on site, and that is 'rather bald-headed but with a thick flowing
the soldiers kept watch in pairs while the rest of the beard', whereas James sees 'a young whose
man
detachment slept the tent (G.Pet. 8
in
.33-9-35). It beard was 'ust beginn'ng' (Acts John 88-89). The
1 1

is the soldiers and those Jews present at the burial version of the transfiguration in the Acts of John
place on the first Easter morning who observe two also portrays a Jesus changed in body size, but
men descend from heaven who, after the stone rolls here his form is not enlarged, but diminished. On
away of its own accord, enter the tomb and emerge approaching Jesus during the mystical experience on
supporting a third man.19 Upon leaving the tomb a the mountain, John states, 'he appeared as a small
change has occurred to the bodily forms of all three. man' (Acts John 9 i). The recently discovered Gospel
The heads of the two men reach up to the heavens, ofjudas contains the enigmatic line'often he did not
but the head of the third man reaches up far beyond appear to his disciples as himself, but he was found
the heavens. Such polymorphic transformations among then as a child.'-While bodily enlargement
are not uncommon in early Christian texts which is not extre-mely common (but cf. The Gospel of the
reflect Christologically on the post-resurrection Twelve Apostles, the section relating the 'Revelation
significance of Jesus. Among the canonical gospels of Simeon Kepha'), depictions of Jesus' altered bodily
Jesus' identity is hidden from those with whom form are,to be found in various texts. Thus, the
he converses on the Emmaus Road (Luke 2-4:i6), enlarged figures who emerge from the tomb need
in the fourth gospel the risen Jesus is able to to be understood against the wider background of
materialize in a locked room (John zo:iq), and in the phenomenon of early Christian reflection on the
the transfiguration accounts (which may function Christological significance of the resurrected Christ
proleptically as a vision of resurrection glory) both that depicted his polymorphic characteristic.
Jesus' appearance and apparel are transformed Perhaps the most popularizing element in this
(Matt I7:i-8//Mark 9:2.-8//Luke 9:z8-36). account occurs when a voice from heaven addresses
Such polymorphisms are even more developed in the party of three men asking if they 'have preached
extra-canonical traditions. In the Acts of Peter, to those who sleep?' (G.Pet. IO-41). While the
in a post-resurrection appearance the onlookers audience may expect an answer from one of the three
report having seen Jesus in a number of different figures, it is the cross that responds with an emphatic
forms: some see an old man,, others a young man, 'Yes' (G.Pet. IO. 42.). Here, admittedly in embryonic
and still others report seeing Jesus in the form of a form, there appears to be the initial stages of the
boy.zo The Acts ofJohn narrates an occasion when 'harrowing of hell'tradition, along with reflection on
Jesus, standing on the shore, appears to two of his the central role of the cross as part of the narrative
disciples, the brothers James and John, in a variety depicting the liberation of the faithful souls of the
of forms. James first sees Jesus as a child; Johns sees Old Testament from the bonds of Hades. 2-z

a man who is handsome, fair and cheerful looking'.

9
The final sections of the text -present a number
Then Jesus appears to the pair again. To John he of different post-resurrection scenes. First after the
.

guard reports the events at the tomb to Pilate, the

Tg In Matthew's account a
single angel descends from heaven Roman Prefect is harangued by the Jews to suppress
and physically pushes the stone away, but does not enter into the facts of the resurrection (G.Pet. II-47-49).
the tomb. Instead he sits on top of the stone (Matt z8: z).
zo
'And as we lay there, only those widows stood up which Next follows a scene describing the vis't of Mary
were blind; and the bright light which appeared unto us Magdalene and other female friends to the tomb,
entered into their eyes and made them to see. Unto whom unaware of what has already happened. This part
Peter said: Tell us what ye saw. And they said: We saw an of the narrative draws on Mark's Gospel for its
old man of such comeliness as we are not able to declare to
thee; but others said: We saw a young man; and others: We basic outline and there are a number of striking
I

saw a boy touching our eyes delicately, and so were our eves verbal correspondences with Mark's account that
opened. Peter therefore magnified the Lord, saying: T.ou
only art the Lord God, and of what lips have we need to give Page 34 lines i8-2.o. A proper referencing system
thee due praise? and how can we give thee thanks according has not yet been developed, but the Coptic text can be
to thy mercy? Therefore, brethren, as I told you but a little accessed at http://www.nationalgeographic.com/lostgospel/
while since, God that is constant is greater than our thoughts, document nf.html
even as we have learned of these aged widows, how that
beheld the Lord in various forms' (Acts Pet. zi
they 21 See the Gospel of Nicodemus, especially Latin recension
B, Gos. N'c. IO (26). I.
 THE EXPOSITORY TIMES 32-3
make direct literary dependence between these 4. Date and Relationship to the
two texts highly likely. Finally the text reports the Canonical Gospels
disciples quitting Jerusalem on the last day of the The questions of date and relationship to the canonical
festival of the unleaven bread and returning to the gospels are not unrelated. 1-4Throughout most of the
fishing industry (G.Pet I4.58-6o). It appears that history of scholarship on this w has been
the text is about to commence recounting a post- suggested, based on the identification with Serapion's
resurrection appearance similar to that contained in Gospel of Peter, that this is a second-century text.
John zi, but the text breaks off before 't is poss'ble Some have also argued that the wr'tings of Justin
to be certain. Martyr are dependant on the Gospel of Peter, and
3. Theological Concerns of the Text consequently date the composition to the second
quarter of the second century. Others who deny such
From the it should be noted that this text is
outset a literary relationship are thus inclined to date it later
not theologically sophisticated, it is a popularizing in the second century.
version of the crucifixion and resurrection, which Recently, this second-century
blackens the role of the Jews and elevates the dating has been called into question, primarily by
John Dominic Crossan. He has suggested that the
miraculous elements contained in the tradition. Yet majority of the surviving text (on his theory there are
there are some latent theological perspectives which some later redactional additions) preserves a source
are worth noting. First, the author displays a pious
named the Cross Gospel, which actually predates the
attitude towards Jesus by consistently referring to synoptic accounts, and was used by them as a source
him as the Lord., while other titles are placed on the for their Passion accounts. Although, it is argued,
lips of various characters, when the narrator refers this source is preserved in its more pristine form in
to Jesus he uses the title 'o %'v'QLog exclusively. Of the
the Gospel of Peter than it is in the heavily reworked
thirteen times this title is used5 on eleven occasions canonical pass'on narratives.2-5 Crossan recognized
it is written using the widespread Christian that a number of sections of the text showed clear
abbreviation practice known as nomina sacra.2- 3
In the Ethiopian Orthodox Church Pontius signs of dependence on the canonical gospels, so
he bracketed these off from his reconstructed early
Pilate is venerated as a saint. While the Gospel of source as later accretions. In particular, the large
Peter does not go quite so far, it is easy to see it as
part of that same trajectory which absolves Pilate,
block of textdealing with the visit of the women to
the tomb (G.Pet. 12-50-I3.57) was excluded from
while simultaneously attributing greater guilt tO the hypothetical Cross Gospel, because of the clear
the Jews .f'or
both the crucifixion of Jesus and the
suppression of the truth concerning the resurrection.
dependence, even in Crossan's mind, on Mark i6:i-
8. Others who have followed this thesis have perhaps
Such attitudes can be seen as already evolving in the not maintained the same level of sophistication in the
later canonical accounts with Matthew presenting articulation of their theories. Perhaps one of the more
the Jews as circulating the rumour that the disciples notable cases of modifying Crossan's thesis occurs in
stole Jesus' body and invented the story of the the Anchor Bible Dictionary entry on the Gospel of
resurrection (Matt 2-8:I3-I5)- Similarly, in John, Peter. Paul Mirecki makes even more radical claims
the Jews are paradigmatically the opponents of than those advanced by Crossan. He states 'The
both Jesus and the Johannine Christians for whom
the gospel is written. In the Gospel of Peter Herod Gospel of Peter (= Gos. Pet.) was a narrative gospel
of the synoptic type which circulated in the mid-first
Antipas marshals the Jewish mob, which brutalizes century under the authority of the name Peter. An
Jesus and then carries out the crucifixion. The anti- earl'er form of the gospel probably served as one of
Jewish tendency contained in the Gospel of Peter the major sources for the canonical gospels. Thus, 2- 6

reflects part of a growing sentiment in and early

medieval Christianity. 14 For,an extended discussion on this entire issue see
P. Foster, A Commentary on the So-called Gospel of Peter
2-3L. W. Hurtado, 'The Origin of the Nomina Sacra: A 'Oxford:
k OUP, forthcoming), especially the sect'on
I ent'tled
I
Proposal', JBL I 17(I9_98), 655-73; C. H. Roberts,'Nomina 'Literary Relationships with the So-called Gospel of Peter'.
Sacra: Origins and Significance', chap. z of his Manuscrl'pt, Crossan's more extensive treatment of the topic appeared
15
Society and Belief in Early Christian Egypt (London: OUP, in The Cross That Spoke: The Origins of the Passion
1979), 2-6-48. Narrative (i988), see especially i6-30.
3 2-4 THE EXPOSITORY TIMES

for Mirecki, the 'final version of the Gospel of Peter with an account of a
single thief defending Jesus'
appears to have been in circulation by the middle of status as 'saviour of men' in the Gospel of Peter,
the first century, presumably prior to the composition but then accounts for a later redactor introducing a
of any of the canonical accounts. Yet, there was mocking thief into the scene with the penitent thief
also an earlier literary stage which the evangelists uttering the watered down confession that'this man
drew upon in composing their own narratives. It is has done no wrong' (Luke 23-4I). Finally, according
uncertain when this primitive form was composed, to the scheme required by Crossan's model, either
but according to Mirecki's outline this must have independent of Luke, or as a modification of the
been earlier than 50 CE The ma'or departure from Lukan alteration Matthew and Mark deleted the
Crossan's thesis is in suggesting that the final form penitent thief from the scene, thus producing an
of the Gospel of Peter was completed prior to the account with two recalcitrant and reviling thieves.
composition of the canonical gospels. This stands in Rather, the Gospel of Peter continues a process
opposition to one of Crossan's most direct statements: that as it appears, from his replication of the
'I agree, of course, that our present Gospel of Peter is narrative framework at the beginning of G.Pet.
dependent on the canonical gospels. That has always 4-I3, he knew directly from Luke. He deletes the
been my position.'2-7 embarrassing reference to a mocking thief and has
Notwithstanding the attempt of Crossan to the penitent thief present heightened Christological
exclude material which is obviously dependent claims for Jesus while simultaneously increasing the
upon the canonical gospels from this hypothetical complicity of the Jewish crowd in carrying out the
source, even the remaining reconstructed kernel of unjust crucifixion of 'the saviour'. Hence theories
the Cross Gospel appears to represent a theological that attempt to press the text of the Gospel of
developmen't of canonical traditions. Considering Peter, or a source embedded within it, back into
just one example that of the penitent thief the first century are not sustainable. The text is best
contained in G.Pet. 4.I3-14 it appears impossible understood as a reflection on canonical traditions I
to maintain that the material in the putative Cross and it also demonstrates theological tra'ectories
I
Gospel source is prior to the versions of that that are part of later Christianity.
story contained in the three synoptic accounts. Attempts have been made to identify other early
In the first two canonical accounts the two men fragments of text as portions of the Gospel of
crucified alongside Jesus follow the example Peter. These items include two scraps of text from
of those standing round the cross, by mocking Oxyrhynchus,29 the Fayyum Fragment,30 an ostracon
and abusing Jesus (Matt 27:44//Mark 15.3zb). containing an image of Peter with the legend 'Peter,
By according to Luke, while one of
contrast, the holy one, the evangeliSt'.31 and Papyrus Egerton
the thieves casts insults (Luke 23:39), the other
2.3z Only the first of the Oxyrhynchus fragments
rebukes his companion and defends Jesus as one has any overlap with the extant portion of the text
who did no wrong. The account in the Gospel of discovered in the monk's grave at Akhmim. Yet, even
Peter is different again. It deletes any reference to this first text has only limited overlap with G.Pet.
either thief rebuking Jesus; instead the penitent
2.3.5a. As part of a recent article it was observed
thief alone speaks and castigates the Jews for their
actions. Although Crossan and other supporters of
that 'the identification [is] based on forty-four shared
the Cross Gospel source place the version of this letters out of a text Of 238 letters or an i8.49 per
cent (tO 4 sig. figs) corres'pondence between texts.'33
story that occurs in the Gospel of Peter in the pre-
canonical layer or original stratum which pre-dates 19 These are catalogued as P.Oxy. z949 and P-OxY. 4009.
the synoptic accounts, thus making it a source for 30 This fragment of text is also designated as P.Vindob.G
the synoptic gospels,21 this seems untenable. This 2325-
is because it appears 'impossible toformulate a 3
1Catalogued in J. van Haelst, Catalogue des Papyrus
Littiraires Julfs et Chr6tiens (Universit6 de Paris IV. Paris-
plausible theological trajectory which originates
Sorbonne. S6rie 'Papyrologle', i: Paris 1976), as item 741.
Hence, it is referred to in the literature as van Haelst Nr.
2.6
z7
Mirekl, 'Peter, Gospel of', ABD V, 2.78. 74I-
Gospel of Peter and the Canonical Gospels:
Crossan'The 3 1Usually referenced as P. Egerton 2.
Independence, Dependence, or Both?', 3I. 3 3 P. Foster, 'Are there any Early Fragments of the So-
Crossan, The Cross That Spoke, 25.
i'
Called Gospel of Peter?' NTS 52 (2oo6), i-2.8.
 THE EXPOSITORY TIMES 32.5

Such a low level of correspondence does not inspire monk for his friends to inter it with him as a precious
great confidence that any other textual witness to the keepsake. For modern scholarship it has also been a
text discovered at Akhmim has yet been discovered. precious text, illustrating the vibrancy and. creativity
Thus we are left with a single witness to this text, of early Christian communities.
the manuscript discovered in the monk's burial place, 6. Select Bibliography
which is dated some time between the seventh and
U. Bour'ant, Fragments du texte grec du livre d'E'noch
nth centuries.
Wh'Ie th' ore likely than ot,
be the same text as the So-called Gospel of Peter etde quelques 6crits attribu6s, A saint Pierre', dans
M6moires publ16 par les membres de la Missioii
mentioned by Serapion, certainty is not possible. arch6ologlque fran.afse au Calre (t. IX, fasc. i;
After all, at least three different texts bear the name Paris, i8gz), 93-I47.
Apocalypse of Peter and in the text entitled The J. D. Crossan, The Cross That Spoke (San Francisco,
Acts of Peter and the Twelve (NHC VI.i), Peter CA: Harper & Row, i988).
also speaks in the first person voice. 34 J. D. Crossan, 'The Gospel of Peter and the Canonical
Gospels: Independence, Dependence, or Both?',
5- Conclusions Forum, New Series iJ (i998), 7-5I.
The text identified as the Gospel of Peter represents B. D. Ehrman, Lost Christlaiiltles: The Battles for
a fascinating snapshot of the way gospel traditions Scripture aiid the Faiths We Never Kitew (Oxford:
were handled in at least one corner of the ancient OUPI 2003), 13-z8.
P. Foster, Are there any Early Fragments of the So
4

world by some early Christians. This story of Called Gospel of Peter?' NTS 52 (zoo6), i-2.8.
the crucifixion and passion is embellished with P. Foster, A Commeiztary oiz the So-called Gospel of
more spectacular miracles and vivid, if not lurid Peter (Oxford: OUP, forthcoming).
descriptions. The Jews are made more blameworthy A. von Harnack, Brucbstiicke des Evangeliums und der
for the crucifixion and Pilate is almost totally Apokalypse des Petrus (Leipzig: J. C. Hinrichs'sche
exonerated. Despite alleged docetic tendencies the Buchhandlung, i893).
fragment that is preserved does not have any features T. Kraus and T. Nicklas, Das Petrusevaitgellum und
that must obviously be classified in that manner. die Petrusapokalypse: Die griecht'scbeii Fragment
mi't deutscbe uiid eiiglt'sber Ubersetzuiig (Berlin:
Although certainty about dating is not possible,, the Walter de Gruyter, 2004)
most likely suggestion is that the writing discovered
at Akhm'im represents a text originally composed in
A. Lods, L`.vangile et I'Apocalypse de Pierre avec
the second half of the second century (although if le texte grec du livre d'H6noch. Text pubI16
en facs=16, par I'h6liogravure d'apr6s les
it is not the same text as that known by Serapion it photographies du manuscript de Giz6h' dans
could be even later).35 The text does not present a M.molres pub116 par les membres de la Missloyl
radically unorthodox form of ChristianityI136 rather arcbiologlque fran.aise au Calre (t. IX, fasc. 3;
it seeks to make canonical traditions more lively and Paris i893) zI7-231, 32-2-335-
engaging. This text meant enough to one Egyptian P. Mireki, Peter, Gospel of', ABD vol. 5 (New York:
Doubleday, I99z), 278-8i.
34 See the translation of D. M. Parrott and R. McL.
J. A. Robinson and M. R. James, The Gospel Accordiiig
Wilson' to Peter, aiid the Revelatioiz of Peter: Two Lectures
'The Acts of Peter and the Twelve Apostles (Vl,.r) in J. M. oii the Newly Recovered Fragmeiits Togetber witb
Robinson, The Nag Hammadi Library in Englisb (4th rev. the Greek Texts (London: C.J. Clay & Sons, i8gz)
edn, Leiden: Brill, i996), z87-94, 2-89. H. B. Swete, The Akbmim Fragmeyzt of the Apocrypbal
35
Foster, 'Are there any Early Fragments of the So-Called Gospel of St Peter (London: Macmillan & Co.
Gospel of Peter?', 2.7-.z8.
3 1See the discussion in B. D.
Ehrman, Lost Cbristianities: i893).
The Battles for Scri'pture and the Faltbs We Never Knew L. Vaganay, L',.vangde de Pierre (2nd edn; Paris:
(Oxford: OUP, 200-',11 I3-28. Librairle Lecoffre, J. Gabalda et Fils, I930).
Paul Foster is supported by the Arts aiid Humaiiltles Researcb Couizcll for a period of researcb leave duri-izg
wbicb this article was writteii. The AHRC fuiids postgraduate traiiiilzg aild researcb in the arts aiid bumaiitties,
from arcbaeology aizd Eiiglisb literature to desigii aizd daizce. The quality aizd raiige of researcb supported izot
oyily provides social ayid cultural beizefits but also coiztributes to the ecoiiomic success of the UK. For furtber
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