Last week we discussed the Lost Gospel of Peter. We read the Raymond Brown translation (which can be found at http://www.earlychristianwritings.com/text/gospelpeter-brown.html ) and talked about the following questions:
1. What part of this Gospel is also reflected in the canonical accounts?
The cast is similar to the canonical Gospels: Herod the Jew, Pilate the Roman, Joseph of Arimethea, the Jewish people and elite (Pharisees, scribes and elders), Mary Magdalene, and finally, after all is said and done the disciples appear: Simon Peter, Andrew, and Levi.
The plot is similar to the canonical Gospels until the resurrection. Jesus is in Herod's custody, and Herod sends him to Pilate who releases Jesus "over to the people" who were physically rough with him and they kicked him and placed a crown of thorns on his head, and they spat on him , slapped his cheeks and poked him with a reed. They gave him vinegar and gall to drink as he thirsted on the cross.
Jesus was crucified between two criminals, who recognized Jesus as innocent. And as Jesus was dying at midday, darkness fell on the earth. After he died
2. What parts are new to our understanding of the suffering and death and resurrection of Christ?
This Gospel suggests that Jesus felt no pain on the cross, "he was silent as of having no pain" NB: this is the seed of the heresy that likely disqualified this Gospel from the canon from the get-go....the notion that there was no passion.
The words of Jesus on the cross are the second big departure from the canonical Gospels. Jesus said: :My power, O power, you have forsaken me." We talked about how this may have been what Peter and the disciples imagined he would say, as they had witnessed Jesus as all-powerful until this very moment.
And, just after Jesus utters these words, the text says: "And having said this, he was taken up." Another departure from the canon....which does not speak of Jesus' ascent until 40 days after his resurrection.
Joseph of Arimethea was also a friend of Pilate's. And Joseph buried Jesus in his own sepulcher, the Garden of Joseph.
After Jesus' death, most of the rest of this Gospel differs from its canonical counterparts. The Jewish elite realize that they have made a terrible mistake and they lament and beat their chests and regret their actions for the judgment that they fear certainly awaits them. Pilate completely washes his hands and blames the people: "it was to you that this seemed the thing to do."
The empty tomb seems to have been witnessed twice. Once by two mysterious young men who appeared with a voice from heaven, and then by Mary Magdalene and the other women.
3. In this narrative, who is responsible for the death of Jesus?
We thought that this Gospel places the responsibility for Christ's death pretty squarely on the Jewish people and elite and the Jewish governmental authority, Herod. Herod was the one here who condemned Jesus to death. In the end, Pilate is exonerated.
You are encouraged to read this short Gospel (link above) and offer your own comments below.
What do you think is the Good News of this Gospel?
Next Sunday: The Gospel of Mary (Magdalene). Read it for yourself at:
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