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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 information given to me that their minds [pg 013]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 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 [pg 014] 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 the public reading of the Gospel of Peter but, after [pg 015] personal acquaintance with its contents, he withdrew that permission. 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” (ἐνδιάθηκον). 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 [pg 016] down as Catholic, or universally received by the Church.

The “Gospel according to Peter” is directly referred to by 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 according to Peter.17 Zahn and some [pg 017] others18 argue against the 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” (τὸ μαρτύριον τοῦ σταυροῦ), 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 [pg 018] answer came from the cross, ‘Yea,’ ” it becomes at once intelligible. Mr. Taylor21 suggests the question whether “the word of the cross” (ὁ λόγος τοῦ σταυροῦ) in 1 Cor. i. 18 is not also connected with the same 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 a Gospel which proclaims it by a voice from [pg 019] 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 some probability of it at least, since no other Gospel contains the episode to which the writer seems to refer.

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