Tag Archives: John Dominic Crossan

What Is the Gospel of Peter?

Post Author: Bill Pratt 

During the second through ninth centuries, a large body of Christian literature was produced that claimed (falsely) to be produced by apostles of Jesus or those close to the apostles. These works, rejected by the Church as authentic, came to be known as the New Testament Apocrypha.

One of the most famous of these documents is the Gospel of Peter.  Biblical scholar Robert Van Voorst, in his book Jesus Outside the New Testament: An Introduction to the Ancient Evidence, describes how this document was found.

In 1886, a French archaeological team excavating the necropolis of an ancient Pachomian monastery about 250 miles south of Cairo found a small book in a monk’s grave. Pages two through ten of this book, which was dated to the seventh to ninth centuries, contain an account of the death and resurrection of Jesus which scholars soon concluded was part of the Gospel of Peter mentioned by early Church Fathers from the beginning of the third century. (No other parts of the Gospel of Peter were found.)

How was the Gospel of Peter received by scholars?

Scholarship at first paid close attention to the Gospel of Peter, but when the consensus developed that it was a popularizing and docetic adaptation of the canonical Gospels, especially Matthew, disinterest soon marginalized it. . . .

Although scholarship at first branded the Gospel of Peter docetic, recent study has seen it as equally at home in what came to be orthodox Christianity. The Gospel of Peter does indeed share several characteristics of orthodox Christian literature of the second century. It popularizes the traditions with which it works, as can be seen in both its style (the somewhat crude parataxis) and its content.

It emphasizes the miraculous more than the canonical Gospels do, making miracles into seemingly incontrovertible proofs of the faith. It has some strong connections (oral and written) with the canonical Gospels. Like the Acts of Pilate, the other main passion narrative of the time, the Gospel of Peter has a strong anti-Jewish polemic. This may be connected with its location in popular circles, where anti-Judaism was probably stronger than in official circles. Finally, the Gospel of Peter has a pronounced devotional element, especially seen in its consistent use of “the Lord” rather than “Jesus.”

A closer examination of the Gospel of Peter, though, also reveals the influence of gnosticism, a heterodox strain of Christianity present in the second century.

[T]he Gospel of Peter can also be read as at least incipiently Gnostic and as having an appeal to Gnostic Christians. The phrase “as though he had no pain” (4:10) would appeal to Gnostic Christians who downplayed or denied the suffering of Christ. The cry of dereliction, “My power, O power, you have forsaken me” (5:19), would also appeal to Gnostics who held that the divine element of Jesus left him shortly before the crucifixion. That the Gospel of Peter could appeal to and be used by both orthodox and Gnostic Christians should not surprise us; after all, both groups also used the Gospel of John and the letters of Paul.

Van Voorst then explains the controversy that currently surrounds the Gospel of Peter among biblical scholars.

The most controversial issue in current scholarship on the Gospel of Peter centers on whether an earlier form of its passion narrative was also the source of the passion narrative in the canonical Gospels. Helmut Koester and John Dominic Crossan are the two leading advocates of this position, but they have failed to convince the majority of scholars.

Crossan’s major statement of his hypothesis, in his book The Cross That Spoke; lacks the sort of detailed source-critical analysis that many scholars demand. Unless and until those who promote such a source hypothesis for the Gospel of Peter match the source-critical arguments of those who oppose it (e.g., Joel B. Green, Raymond E. Brown, Alan Kirk, and Susan B. Schaeffer), this fascinating hypothesis will continue to hold a minority position. The passion narrative of the Gospel of Peter fits well in the second century, and the argument against its containing a precanonical passion source seems at present much stronger than the argument in its favor.

If you would like to read the Gospel of Peter for yourself, you can find it at this link.

What Historical Evidence Exists for the Resurrection?

The Resurrection—Tischbein, 1778.
Image via Wikipedia

Post Author: Bill Pratt

Quite a bit of historical evidence exists for the resurrection of Jesus Christ.  In this post, I will follow the lead of historians Gary Habermas and Mike Licona and give you five key facts that the majority of modern historians agree upon (see their book The Case for the Resurrection of Jesus).

How can I say what the majority of historians agree upon?  According to Licona, “Habermas has compiled a list of more than 2,200 sources in French, German, and English from 1975 to the present.  He has identified minimal facts that are strongly evidenced and which are regarded as historical  by the large majority of scholars, including skeptics.”  Skeptics are defined as people who deny that Jesus rose from the dead in any way.

The first fact is that Jesus was killed by crucifixion.  What ancient sources attest to Jesus’ crucifixion?  The four Gospels, the Roman historian Tacitus, the Jewish historian Josephus, the Greek writer Lucian of Samosata, the pagan Mara Bar-Serapion, and the Jewish Talmud.  The extremely skeptical scholar John Dominic Crossan said, “That he was crucified is as sure as anything historical ever can be.”

The second fact is that Jesus’ disciples believed that he rose and appeared to them.  Several sources attest to this fact.  The apostle Paul reports his interactions with the disciples (Peter, James, and John) on this topic, and Paul also records early oral traditions from the church (see 1 Cor. 15:3-7).  The Book of Acts records early Christian sermons that spoke about the resurrection.  All four Gospels record the fact that the disciples thought they saw Jesus alive after his crucifixion.  The apostolic fathers Clement and Polycarp both report the resurrection appearances as well.  The atheist scholar Gerd Ludemann said, “It may be taken as historically certain that Peter and the disciples had experiences after Jesus’ death in which Jesus appeared to them as the risen Christ.”

The third fact is that the church persecutor Paul converted.  The fact that Paul converted after being hostile to Christianity is confirmed by Paul himself, but also by Luke, Clement of Rome, Polycarp, Tertullian, Dionysius of Corinth, and Origen.  These other sources also report that not only did Paul convert, but that he was willing to die for his beliefs.

The fourth fact is the conversion of the skeptic James, Jesus’ half brother.   The Gospels of Mark and John both report that James was not a believer in Jesus while Jesus was alive.  Paul records the fact that James saw the risen Jesus.  Luke records in Acts that James became a leader in the Jerusalem church, as does Paul in Galatians.  We know that James was even martyred for his beliefs from Josephus, Hegesippus (as reported by Eusebius), and Clement of Alexandria (as reported by Eusebius).

The fifth fact is that Jesus’ tomb was empty.  This fact does not garner the near universal assent of critical historians, although Habermas estimates that about 75% of the scholars he studied do grant this fact.  All four Gospels allude to the empty tomb and Paul certainly implies the empty tomb in 1 Cor. 15.  Several persuasive arguments have been made to support the historicity of the empty tomb (see Is There Evidence for the Empty Tomb?)  According to Oxford University church historian William Wand, “All the strictly historical evidence we have is in favor of [the empty tomb], and those scholars who reject it ought to recognize that they do so on some other ground than that of scientific history.”

Now, given these five facts, what historical hypothesis best explains these facts?  Licona and Habermas argue that the bodily resurrection of Jesus best explains the five facts and outdistances all other theories in its explanatory power.  Remember, alternative theories must explain these five facts better than the resurrection does in order to command a higher historical probability than the resurrection.  In my experience, the alternative theories all suffer from major deficiencies, leaving the resurrection hypothesis on solid historical ground.