KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3

The Double Encounter between Peter and Paul in the Acts of Peter

LEE SeungHyun Simon, Th.D. Associate Professor, New Testament Hoseo University, the Divinity School, South Korea

I. Introduction II. Text III. Peter’s Three Sermons in the Context of APt IV. The double encounter between Peter and Paul in APt V. Conclusion

Korea Presbyterian Journal of Theology Vol. 49 No. 3 (2017. 9), 65-88 DOI: 10.15757/kpjt.2017.49.3.003 66 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3

Abstract

This article examines the encounter between Peter and Paul in the Acts of Peter (APt), a late second century Christian apocryphal writing. First, there is a physical encounter between the two major apostles in APt. APt starts its narration of Peter’s apostolic activity in Rome by mentioning Paul’s activity there in a complementary way. Of course, both of them are known to have been martyred by the same person, . Their encounter goes all the way back to Luke, who started the ideology of Peter and Paul as the two pillars of the first churches. Second, there is a theological encounter between them. The analysis of Peter’s three sermons in APt demonstrates that APt appropriates not only the Adam story in Genesis 1-3, but also its Pauline interpretive tradition. Like Paul and his later interpreters, APt argues that Jesus appeared on earth as a human being/Adam in order to reverse the curse of the “first man” Adam on humanity. This makes Jesus APt’s new Adam. When Jesus was crucified, according to APt’s Peter, he restored a right order to the whole cosmos which had been set in a wrong order due to Adam’s Fall. This point is emphasized in detail in Peter’s last sermon, when he is crucified with his head downwards. Both APt’s knowledge of the two apostles’ ministry in Rome and its use of the Pauline interpretive tradition may function as another early evidence of the ideology of the Roman church–both Paul and Peter as their protecting apostles.

Keywords

The Adamic Motif, the First Man, Polymorphy, Metamorphosis, the Mystery of the Cross The Double Encounter between Peter and Paul in the Acts of Peter DOI: 10.15757/kpjt.2017.49.3.003 67

I. INTRODUCTION

François Bovon, a prominent scholar of the New Testament and , often claimed that we must read “both the canonical and noncanonical texts in order to gain greater access to the beginnings of Christianity.”1 Bovon showed a good example of his own claim through numerous publications and lectures on the noncanonical texts.2 His claim seems to be legitimate, especially because the apocryphal writings often contain the various early Christian interpretations of their authoritative traditions, including the scriptures. Of course, the apocryphal writings did not become a part of the Christian canon; but some of them were cherished as part of the pious Christian heritage. This is well shown by the fact that they have not ceased feeding the imagination, piety, and faith of later Christians. One good example is found in the influence that the Revelation of Peter and the exerted on Dante’s Divine Comedy. In this article, I hope to show how the Acts of Peter (APt), one of the earliest apocryphal acts dating to the late second century CE, makes use of an interpretive tradition of Jesus’ incarnation and crucifixion on the basis of the story of Adam. For this purpose I will analyze the overall narrative schema of APt and Peter’s three major sermons in it.3 Since it is especially Paul who used this Adamic motif in the presentation of Jesus as the Second Adam or New Adam, it will be interesting to

1 François Bovon, “Canonical and Apocryphal Acts of Apostles,” Journal of Early Christian Studies 11-2 (2003), 194. 2 François Bovon and Eric Junod, “Reading the Apocryphal Acts of the Apostles,” Semeia 38 (1986), 161-71; François Bovon, “The Synoptic Gospels and the Noncanonical Acts of the Apostles,” Harvard Theological Review 81-1 (1988); François Bovon and Pierre Geoltrain, Écrits Apocryphes Chrétiens, vol. 2, Bibliothèque De La Pléiade (Paris: Gallimard, 1997); François Bovon, Ann Graham Brock, and Christopher R. Matthews, The Apocryphal Acts of the Apostles: Harvard Divinity School Studies (Boston; Cambridge, Mass: Harvard Univ Press, 1999); François Bovon, “Canonical and Apocryphal Acts of Apostles,” Journal of Early Christian Studies 11-2 (2003): 165-94; and François Bovon and Glenn E. Snyder, New Testament and Christian Apocrypha, Wissenschaftliche Untersuchungen Zum Neuen Testament (Tübingen, Mohr Siebeck, 2009). 3 I have analyzed the three sermons in more detail in “The Mystery of the Cross and the First Man,” Korean Journal of Christian Studies 105 (2017), 73-94. 68 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3 compare Paul and APt. It will become clear that in its presentation of Jesus as the antitype of the first man, APt takes advantage of the Pauline interpretative tradition of the Adamic motif. In fact, APt shows multiple contacts between Peter and Paul, both physical and theological. They include the two apostles’ common presence in Rome and the quo vadis story, let alone their use of the Adam story.4 As a conclusion, we can tell that the ancient author of APt and its community venerated the scriptures, including Paul, and their interpretative traditions regarding Jesus and Adam. This helps us observe that in the beginnings of early Christianity in the second century CE, the theological importance of Paul was significant even in the Petrine tradition.

II. TEXT

APt was originally written in Greek and two thirds of it has survived in a Latin manuscript, the Actus Vercellenses (Act. Verc.), a codex at Vercelli (Cod. Verc. CLVIII, 6th-7th century).5 The Latin

4 Scholars inquired the voyage of Peter and Paul to Rome and the quo vadis story regarding the textual relationship between the Acts of Peter, the (AJn), and the (APl). While Dennis R. MacDonald argues that APl was a literary source for APt and AJn, Robert F. Stoops, Jr., counter-argues that APl took the two stories from APt. See Dennis Ronald MacDonald, “The Acts of Paul and the Acts of Peter: Which Came First?,” Society of Biblical Literature Seminar Papers 31 (1992), 214-24; idem., “The Acts of Paul and the Acts of John: Which Came First?,” Society of Biblical Literature Seminar Papers 32 (1993), 500-10; idem., “The Acts of Peter and the Acts of John: Which Came First?,” Society of Biblical Literature Seminar Papers 32 (1993), 623-26; and idem., “Which Came First? Intertextual Relationships among the Apocryphal Acts of the Apostles,” Semeia 80 (1997): 11-41. Cf. Robert F. Stoops, Jr., “The Acts of Peter in Intertextual Context,” Semeia 80 (1997), 57-86. On the other hand, Christine M. Thomas argues for more dynamic and dialectical relationship among the apocryphal acts due to their contacts both orally and in written forms. See Christine M. Thomas, “Canon and Antitype: The Relationship between the Acts of Peter and the New Testament,” Semeia 80 (1997): 185-205; ideam., The Acts of Peter, Gospel Literature, and the Ancient Novel (New York: Oxford Univ Press, 2001); and ideam., “Stories without Texts and without Authors: The Problem of Fluidity in Ancient Novelistic Texts and Early Christian Literature,” in Ancient Fiction and Early Christian Narrative (Atlanta: Scholars Press, 1998), 273-91. 5 For more on the text, see Lee, “The Transfiguration Remembered, Reinterpreted, The Double Encounter between Peter and Paul in the Acts of Peter 69 manuscript Act. Verc. is a copy of Rufinus’ translation of the Pseudo Clementine Recognition with APt as its appendix but without a title. Scholars consider this manuscript as a third or fourth century Latin translation of the original second century Greek text.6 The missing first third of the manuscript was suggested to contain stories of Peter and Paul in Jerusalem and their contests with Simon the magician (cf. APt ch.23).7 Peter’s martyrdom story survived in three Greek manuscripts: Cod. Patmiacus 48 (9th CE, =P), Cod. Athous Vatoped. 79 (10th-11th CE, =A) and Cod. Ochrid. Bibl. Mun. 44 (11th CE, =O). P. Oxy. 849 briefs refers to the Greek original of APt, which corresponds to story found in Act. Verc. 25-26. When we compare the Latin and Greek manuscripts with one another, we can safely say that the Act. Verc. is generally a reliable and faithful translation of the Greek original.8 This textual history confirms that since the apocryphal acts were sometimes considered too long, the last section of the martyrdom story was cut off and circulated independently. Since the accounts of the apostles’ martyrdom were often considered most valuable for their readers,

and Re-Enacted in Acts of Peter 20-21,” in Jewish and Christian Scriptures: The Function of “Canonical” and “Non-Canonical” Religious Texts, ed. James H. Charlesworth and Lee Martin McDonald (London; New York: T & T Clark, 2010), 174. 6 Wilhelm Schneemelcher and R. McL Wilson, , Rev. ed., 2 vols. (Cambridge, England; Louisville: J. Clarke & Co.; Westminster/John Knox Press, 1991), vol. 2, 277; J. K. Elliott, The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation (Oxford, New York: Clarendon Press; Oxford University Press, 1993), 391; and Simon S. Lee, Jesus’ Transfiguration and the Believers’ Transformation: A Study of the Transfiguration and Its Development in Early Christian Writings (Wissenschaftliche Untersuchungen Zum Neuen Testament 2 Reihe; Tübingen, Germany: Mohr Siebeck, 2009), ch. 5. As for a comprehensive study of the textual issue, see Matthew C. Baldwin, Whose Acts of Peter?: Text and Historical Context of the Actus Vercellenses (Wissenschaftliche Untersuchungen Zum Neuen Testament 2 Reihe; Tübingen: Mohr Siebeck, 2005), 1-25. 7 Elliott, The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation: 391. Cf. F. Lapham, Peter: The Myth, the Man and the Writings: A Study of Early Petrine Text and Tradition, Journal for the Study of the New Testament Supplement Series (London; New York: Sheffield Academic Press, 2003), 60-65. 8 Matthew C. Baldwin argues that the original second century Greek APt never existed and therefore, we should treat Act. Verc. as a new and independent text. Cf. Matthew C. Baldwin, Whose Acts of Peter? Text and Historical Context of the Actus Vercellenses (Tübingen: Mohr Siebeck, 2005). 70 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3 they were frequently extracted at the expense of the less interesting peregrinatio. The martyrdom story was, then, used for the liturgical purpose of commemorating the feast days of the apostles.9

III. PETER’S THREE SERMONS IN THE CONTEXT OF APT

In the apocryphal acts, argues Bovon, the apostles play a triple role: they speak, act, and die.10 Their word is an expression of God’s divine will, and its validity is supported by the powerful manifestation of God’s divine power through their miracles. Their martyrdom as the last fight against demonic powers subsumes all their previous fights. Their martyrdom is, however, the exact opposite of their defeat, since through their martyrdom the apostles are transferred to the heavenly place in order to reside with their Lord. In this way, the final attack from their demonic opponents becomes powerless and void. In our current text of the Acts of Peter (APt 30-40), for example, Peter heroically accepts the crucifixion as his final destiny. He even asks to be crucified upside down. With his head downwards on the cross, Peter, however, does not show any sign of pain. Instead, he uses his own crucifixion as an opportunity for delivering his last sermon on earth– indeed, this event becomes a miracle of miracles. In his sermon, Peter interprets “the mystery of the cross” (37), as the restoration by Christ “the Word” of the whole of the cosmic system, which the first man turned upside down through his Fall. Peter concludes his sermon with a praise for Christ, “you are the all, and the all is in you” (39). What is the identity of this first man to whom Christ is antitype? What precisely did the first man do to cause disorder to the cosmos? How does this contrast between the first man and Jesus influence the structure of the APt’s narrative? We will attempt to address these questions in our

9 Bovon, “The Synoptic Gospels and the Noncanonical Acts of the Apostles,” 24; and idem., “Canonical and Apocryphal Acts of Apostles,” 168, 176. 10 Bovon, Les Actes Apocryphes Des Apôtres (Geneva: Labor et Fides, 1981), 71-159. The Double Encounter between Peter and Paul in the Acts of Peter 71 discussion below. In the Vercelli codex, to our surprise, APt begins with a story of Paul in prison in Rome rather than Peter. In this setting, Paul converts Candida, the wife of Quartus, a prison officer (APt 1), and then Quartus himself. Quartus then offers Paul the freedom to leave Rome. After Paul has fasted for three days, the Lord appears in a vision and commands Paul to leave for Spain. After having celebrated a Eucharist with bread and water, Paul bids farewell to the Roman Christians (APt 2-3). After Paul’s departure from Rome, (cf. Acts 8:10) soon appears in Rome and achieves initial success through his magic (APt 4) and causes all the Christians in Rome to desert their faith except for a few: Narcissus the presbyter, two women in the lodging-house of the Bithynians, and the four sick persons who cannot move out of their houses. Responding to the remaining faithful believers’ prayer of having Paul back in Rome, the Lord says that he has already prepared Peter, who previously expelled Simon Magus from Judaea, for the fight against him in Rome (5). By introducing Peter in this way, the narrative sets up complementary roles between Paul and Peter for the sake of the advancement of the Roman church. As soon as Peter arrives in Rome, he delivers his first sermon in two parts to the Roman Christians, who have suffered “temptation” from Simon (APt 7-8). In the first part of his first sermon, Peter begins to explicate the meaning of Jesus’ appearance on earth as an expression of God’s grace. According to Peter, God sent his own Son, Jesus, into the world in order to “remove all offence and all ignorance and all activity of the Devil, frustrating his designs and his powers” (7).11 Because of their ignorance of the Devil’s evil schemes, human beings fell into death in their weaknesses. Peter warns his listeners that through his agent Simon, the Devil/the Satan, who even tempted Peter to deny Jesus three times before (Mk 14:66-72), has tried to tempt the believers in Rome to depart from “the way.” As a result of Peter’s sermon, the disciples in Rome repent and entreat him to overthrow Simon, who is staying at the house of the senator Marcellus, the former patron of the Roman church. Peter then

11 The translations are from Schneemelcher and Wilson,New Testament Apocrypha. 72 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3 begins the second part of his first sermon with an invective speech against the Satan, who has always played a fateful role as God’s enemy in human history (APt 8). According to Peter, Satan, “the fruit of the tree of bitterness,” enticed the first man Adam in lustful desire and bound him in evil and wickedness. It is this Satan who also made Judas betray his Lord Jesus Christ and who hardened the hearts of Herod and Pharaoh against Moses. Caiaphas handed over Jesus to crucifixion because of Satan’s temptation and wickedness. Peter concludes his first sermon with a prayer that the darkness of Satan may swallow up himself as well as his adherents. As a result of his first sermon, Peter wins back Marcellus (9-11), and, then, defeats Simon through his miracles (12-18). Facing his second duel with Simon (APt 23-29), Peter delivers his second long sermon on the Transfiguration of Jesus in terms of polymorphy (20-21).12 According to Peter, it is Jesus’ majesty with brilliant light that was revealed on the “holy mountain” (cf. Mk 9:2- 10 par.; cf. 2 Peter 1:17-19). Significantly, the majesty shown in the light is the very divine form of Jesus which he hid in the incarnation. Jesus’ appearance in human form was an expression of his mercy and goodness toward human beings in weaknesses and sins-this was the same major message of his first sermon. As soon as Peter finishes his second sermon, blind widows request to experience the same mercy and grace of Jesus that Peter experienced at the Transfiguration event. Responding to Peter’s prayer for the blind widows, Jesus again appears in light and the blind widows see him in multiple forms: an old man, a young man and a boy-i.e., polymorphy. Peter praises Jesus for his mercy shown again in his polymorphic appearance to the blind widows. After his second sermon, Peter engages in multiple fights with Simon with both words and actions (APt 23-29). Eventually, Simon “the angel of the Devil” ends his life due to his fall from sky (32). All the Romans are impressed by the divine power manifested in Peter’s miracles and as a result become more attracted to Peter’s speech of

12 As for the polymorphy, see Simon S. Lee, “The Transfiguration Remembered, Reinterpreted, and Re-Enacted in Acts of Peter 20-21,” in Jewish and Christian Scriptures: The Function of “Canonical” and “Non-Canonical” Religious Texts, ed. James H. Charlesworth and Lee Martin McDonald (London; New York: T & T Clark, 2010), 173-96. The Double Encounter between Peter and Paul in the Acts of Peter 73 the Gospel message. Agrippa, Nicaria, Euphemia, and Doria-the four concubines of the perfect Agrippa-come to Peter and are convinced by his preaching about chastity. Their chastity obviously incites Agrippa to pursue Peter for martyrdom. After the decease of Simon, the narrative presents Agrippa as a replacement for Simon and thus as “the servant of the power of his father Satan” by condemning Peter to crucifixion. In contrast to Satan’s futile attempt to defeat Peter in this last battle, Peter, however, uses his own crucifixion as an opportunity for delivering his last sermon on the “mystery of the cross.” According to this mystery, Jesus the Word restored an order to the whole of cosmos, which Adam the first man turned upside down through his Fall. In the above three sermons, we cannot help but notice the repetitive appearing of certain motifs. First, Jesus’ appearance on earth, what later theologians call incarnation, is an expression of God’s divine mercy toward humanity. Second, since the Fall of the first man Adam, humanity has been captured in their ignorance and weaknesses by the Satan, the tempter. Third, Jesus through his incarnation and crucifixion released humanity from Satanic bondage and further restored order to the created world. Fourth, extending from the third point, Jesus’ life and ministry is explained against the backdrop of the Adamic story found in Genesis 1-3, which is further advanced by Paul’s extensive elaboration of the Genesis story of Adam (1 Cor 15; 2 Cor 3-4; Phil 2 & 3; Rom 5 and 7-8; cf. Col 1). It will be interesting to note that Peter in APt bases his preaching about Jesus’ salvific action on the Christological interpretation of the Adamic motif, which exclusively belongs to the Pauline tradition.

IV. THE DOUBLE ENCOUNTER BETWEEN PETER AND PAUL IN APT

1. Their physical encounter

Scholars of the apocryphal acts have extensively discussed the relationship between APl (Acts of Paul) and APt, not least because 74 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3 of Paul’s appearance in APt and the common appearance of the quo vadis story and Nero in both writings. I already discussed earlier that to our surprise, APt started its narration of Peter’s apostolic activity by mentioning Paul’s activity in Rome in a complementary way. Due to their martyrdom by the same person (i.e., Nero), their martyrdom stories are often combined together in later apocryphal works, e.g., in Pseudo-Marcellus, Passio sanctorum apostolorum Petri et Pauli. This work is further expanded with the same pseudepigraphical attribution in the Acta Petri et Pauli, which includes an account of Paul’s journey from Malta to Rome.13 In these works, Simon Magus appears without surprise as a good friend and helper of Nero. The encounter between Peter and Paul, however, goes back to the ideology of the Roman Church, which claims both apostles as the two pillars of early orthodox Christianity. This, however, goes all the way back to Luke in the late first century. In the second century, the “proto-orthodox” church, which claims to be founded upon Peter the rock (cf. Mt 16:17-19), venerates Paul’s writings as part of their canon (cf. 2 Peter 3:16) and remembers his tomb along with that of Peter.14 Similarly, Marcion and other Gnostic writers also love Paul, but radically modify his theology for their own sake.15 They especially eliminate the scandal of the cross (1 Cor 1), since in their theology, Christ did not assume a human condition vulnerable to death. The Law of Moses is severely criticized and the bond between the church and Israel is completely destroyed. Even God in the Hebrew Bible is called the evil creator Yaltabaoth. By contrast, some Jewish Christians, as is attested to in the Pseudo-Clementine Homilies, present Paul as an incarnation of a false prophet in the figure of Simon Magus, not least because of his negative attitude toward the law and openness to Gentile mission. It is Luke who started this ecclesiastical ideology of Peter and Paul as the two pillars of the churches. When Paul was active in his missionary

13 Hans-Josef Klauck, The Apocryphal Acts of the Apostles: An Introduction (Waco, Tex.: Baylor University Press, 2008), 108. 14 Ibid., 309-10. 15 Bovon and Snyder, New Testament and Christian Apocrypha, 309. The Double Encounter between Peter and Paul in the Acts of Peter 75 activity toward Gentiles as their apostle, he was not well received by other Jewish Christians in the Jerusalem church (cf. Gal 1-2; 2 Cor 12). While Peter and John were more tolerant upon Paul, the James party could not tolerate him due to his liberal attitude toward the law, especially concerning the issue of circumcision. After the Antioch incident (Gal 2), Paul parted company with both the Jerusalem church and the Antioch church, which was then the center of the Gentile mission. Paul started his own missionary team and eventually, his Gentile churches became successful and dominant, while the Jerusalem church waned after the destruction of the Second Temple. Luke, in his attempt to reconcile the two churches of Jews and Gentiles, presented Peter as the one who first initiated the Gentile mission (cf. Acts 11).16 After having described Peter’s activity in the first twelve chapters of his Acts, Luke then devoted the rest to the description of Paul’s missionary activity among Gentiles. Luke’s Acts is mostly about the two main apostles of Peter and Paul in early Christian history and their harmonious work for the Gentile mission. The author of 2 Peter, though ascribing his writing to Peter, followed Luke in his veneration of Paul and his writings (cf. 2 Peter 3:15-16). 1 Peter 2:24 put on the lips of Peter an idea of Jesus’ crucifixion as death to sin and life to righteousness, which is close to Paul’s understanding of the cross (Rom 6:6). It is without doubt that APt stands in this line of traditional veneration of Peter and Paul as the two major pillars of the early churches.

2. Their theological encounter

The proto-orthodox church in the second century asserted Paul’s writings as the crucial part of their scriptures. By contrast, although cherishing Paul, Marcion and his disciples substantially changed the contents of his teaching. On the other hand, the descendants of the James party or the right wing of the Jerusalem church completely renounced

16 We are not sure whether the conversion story of Cornelius the centurion and his family by Peter is historically true. However, Luke in this story clearly intends to ascribe the starting of the Gentile church to the activity of the Jerusalem church with Peter as its representative. 76 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3

Paul. Similarly to the proto-orthodox church, APt remembers Paul as one of the two pillars of the Roman church along with Peter. Similarly to Marcion and his disciples, but unlike the descendants of the James party, APt venerates Paul’s teaching on the Gospel as an essential part of their tradition. However, in contrast to Marcion, APt remembers the two events of Jesus’ incarnation and crucifixion as the crucial elements of God’s salvation activity for humanity. APt reinforces this point especially through its appropriation of the Adamic motif. APt’s presentation of Jesus through the Adamic motif finds its exclusive antecedent in the Pauline letters.

1) The Adamic motif in Paul’s letters17

The scriptural writers of the Hebrew Bible bequeathed to their later interpreters, two separate but closely related uses of the Adam story: (1) the Adam story in Genesis explained the factual reality of sin and death in human lives and the present predicament of the world; and (2) it described humanity’s created state as intended by God.18 The anthropological role of the story grew even clearer in the Jewish writings during the Second Temple Period, not least because they had to give answers for the suffering of people of God under foreign rulership and for the issue of theodicy. The Jewish writers, both biblical and post-biblical, were not, however, interested in perpetuating the Adamic myth or establishing Adam’s biography. They simply ascribed the present dire condition of the world to the Fall of Adam and expected the apocalyptic messianic era as the reversal of what Adam had brought to the world. How does Paul make use of this Jewish Adam tradition in

17 Seyoon Kim, The Origin of Paul’s Gospel (Grand Rapids, Mich.: W. B. Eerdmans Pub. Co., 1982); Dunn, Christology in the Making: A New Testament Inquiry into the Origins of the Doctrine of the Incarnation, 98-127; N. T. Wright, The Climax of the Covenant: Christ and the Law in Pauline Theology (Minneapolis: Fortress Press, 1992), 18-40. Recently, Kim tried to engage in critical conversation with Dunn regarding the topic. See Seyoon Kim, Paul and the New Perspective: Second Thoughts on the Origin of Paul’s Gospel (Grand Rapids, Mich.: W.B. Eerdmans, 2001), 165-213. 18 Robin Scroggs, The Last Adam: A Study in Pauline Anthropology (Oxford: Blackwell, 1966), 16. The Double Encounter between Peter and Paul in the Acts of Peter 77 his presentation of the Gospel? Paul develops his Adam Christology with its distinctive contours out of the multiple dialectical dialogues among (1) Jewish Adam tradition, (2) his Damascus experience with vision and calling, (3) the early Jesus tradition, and (4) his life experience in the Gentile community.19 The contours of his Adam Christology can be summarized in terms of its various significances for Paul’s Gospel. First, Paul’s Adam Christology emerges with its Christological significance. Paul comes to understand the risen Jesus as the one who reverses the curse of Adam by overcoming death through his resurrection (1 Cor 15; Phil 2) and who restores the glory and dominion that Adam lost (2 Cor 3:18-4:6). While Adam set the whole cosmos in chaos due to his disobedience, Jesus restored right order to the cosmos through his obedience to God. Therefore, for Paul, Jesus becomes the Second Adam. Second, the Christological significance of Paul’s Adam Christology is accompanied by its missiological significance-the Gentile mission. Since Jesus is now the Lord of the whole of creation, he is in charge of both the Jews and the Gentiles. Paul sees in Jesus’ role as the Lord of all God’s basic faithfulness to creation (Gal 3:26-29; cf. Col 1:15-20). Sending Jesus to the earth was God’s faithful way of dealing with the fallen world. Third, the Christological and missiological significance of Paul’s Adam Christology is reinforced by his anthropological implication. Paul radicalizes the Jewish anthropological pessimism in a way that all humanity since Adam has been under the power of sin without exception due to their uncircumcised hearts (Rom 1, 5, and 7). God’s sacrifice of the Son is the costly solution for this anthropological plight. Fourth, this radically pessimistic anthropology leads into the transformation-soteriology. Jesus now becomes the model of the circumcised heart due to his obedience to God’s will. Jesus, through his transformative power of the eschatological Spirit, will transform the hearts and bodies of his followers in conformity with his obedient

19 To see more on this, refer to SeungHyun Simon Lee, “Paul’s Adam Christology in the Post-New Perspective Reading,” in Korea Presbyterian Journal of Theology 46-3 (2014), 67-90; idem., “Paul’s Gentile Mission and Apostleship as Hermeneutical Exigency for His Presentation of Jesus as the New Adam,” in Korean New Testament Studies 19-2 (2012), 525-59. 78 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3 heart and glorious body (Phil 3:20-21). Finally, the Adam Christology has its cosmological implication. In Romans 5:12-21, Paul claims that death has reigned over humanity through the bondage of sin (cf. Rom 7:14) and sin there appears as a demonic power. As a result of the sin, humanity falls short of the glory of God (3:23) and the creation becomes subjected to futility (8:20). When Jesus as the Second Adam glorifies the believers as the heirs of God, “the creation itself will also be set free from its slavery to corruption into the freedom of the glory of the children of God” (8:21). It is out of question that the Adam motif is, as James D.G. Dunn states, “a substantial strand in Paul’s theology, and even when not explicit its influence spreads out widely and throws a considerable light on his understanding of the Christian gospel.”20 Also, as I said in other place, “the key theological topics, such as the function of the law, the Gospel, the people of God, eschatology, Jesus’ identity, and the Gentile inclusion, are deeply embedded in Paul’s presentation of Jesus in the Adamic motifs.”21

2) The Adamic motif in the later Pauline tradition

The Adam Christology, as has been shown above, permeates Paul’s theology throughout his letters. The Adam motif continues to develop after Paul’s death and becomes modified according to the theological orientation and pastoral needs of his readers. In Colossians, which is claimed to be written by Paul at the last stage of his life or by his student right after his death, the Adam motif is combined with the wisdom motif in its presentation of Jesus. Jesus is the image of God in glory (Col 3:4) and according to that image believers will be renewed in every aspect of their lives. When Christ is revealed, believers will also be revealed with him in glory. This idea is similar to the transformation aspect of the Adam Christology in Phil 3. Jesus as the image of the

20 James D. G. Dunn, Christology in the Making: A New Testament Inquiry into the Origins of the Doctrine of the Incarnation (Philadelphia: Westminster Press, 1980), 107. 21 Lee, “Paul’s Gentile Mission and Apostleship as Hermeneutical Exigency for His Presentation of Jesus as the New Adam,” 525. The Double Encounter between Peter and Paul in the Acts of Peter 79 invisible God is not only the firstborn of God’s creation, but also God’s agent of creation (Col 1:15). Jesus sustains the whole cosmos with all things in heaven and on earth, similarly to the Logos in Stoicism. He is claimed to be “all and in all” (Col 3:11)-the same doxology of Peter to Jesus in APt 20 and 39. At the cross, Jesus in Colossians reconciled all things to himself as the one who put order in the cosmos. Here in Colossians, we may find some pieces of the Pauline tradition that left important marks in APt’s understanding of Jesus in Adamic terms, especially the one who restored on the cross the cosmic order to its correct order. In Hebrews 1-2, Jesus is discussed in connection with Adam and Wisdom, similarly to Colossians. Jesus is the image of God, since he is “the radiance of his [God] glory and the exact representation of his nature” (Heb 1:3). Jesus as the image of God upholds all things by his word. And although he existed as the preexistent logos and God’s image, he appeared as a human being. Hebrews makes clear that Jesus’ incarnation was his willful choice and that his suffering would result in glory for his believers (2:10). Jesus’ appearance as a human being is his strategic choice to render powerless “the one who had the power of death, the Devil” and to free humanity from the demonic captivity, since humanity has been subject to slavery through their fear of death (2:14-15). In this way, Jesus’ incarnation in Hebrews represents his transition from the divine to human realm and expresses his love and grace toward humanity. Thus, Jesus’ attitude is set in stark contrast to Adam’s selfish desire to be like God. This contrast between Christ as the second Adam and the first Adam is already attested to in the story of Jesus in Phil 2:6-11. But more importantly, the idea of Hebrews that the main purpose of Jesus’ incarnation as the New Adam is to set free humanity from the demonic captivity, offers APt its narrative framework in which Peter and Jesus perform their ministry.

3) The Adamic motif in APt

In his first sermon in APt 7-8, Peter discusses God’s decision to send his Son to the world through sending formula. The sending formula in APt recapitulates God’s gracious salvific action for humanity 80 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3 in brief. What is interesting to note is that APt links the traditional sending formula with the Adam story in Genesis 1-3 as well as Jesus’ incarnation.22 It is beyond doubt that APt and its readers are familiar with the scriptural stories of Jesus’ birth found in Mt 1-2 and Lk 1-2. In APt’s appropriation of the sending formula, the formula functions to explain Jesus’ virgin birth as God’s action of reversing Adam’s Fall by revealing and nullifying Satan’s evil scheme against humanity. Here in the narrative scheme of APt, the life of Christ is clearly set in contrast to that of the first man, Adam. Furthermore, Christ is expected to be in battle with Satan, who seduced Adam to eat from “the tree of the knowledge of good and evil” (Gen 2:17). Jesus Christ, who became obedient to God’s will by being hanged to “the tree of cross,” nullifies the negative effect of Adam on humanity, who became disobedient to God’s will to not eating from the tree of the knowledge of good and evil. Furthermore, there exists a parallelism between Jesus’ battle with Satan and Peter’s. Once it was Jesus who fought against the Devil during his earthly ministry; but now the battle is between their agents, Simon Magus and Simon Peter.23 The whole narrative scheme of APt is based upon Peter’s battle against Simon, which is a continuation of Jesus’ battle against the Devil. The goal of their battles is to defeat the Devil in order to release humanity from the captivity of the Devil since the time of Adam. In his second sermon in APt 20, Peter speaks of Jesus’ appearance in binary sets of epithets: “This God [Jesus] who is both great and little, beautiful and ugly, young and old, appearing in time and yet in eternity wholly invisible…beauteous, yet appearing among us as poor and ugly.” At first sight, these binary sets of contradictory values may appear strange to modern readers. However, these binary epithets

22 The combination of the sending formula and the incarnation idea is already found in Gal 4:4-6. Paul here presents Jesus’ appearance on earth as the climax of God’s eschatological drama and emphasizes Jesus’ humanity as well as his Jewishness in order to make his Gospel relevant to both Jews and Gentiles. 23 Simon is called “the great power” of Satan (APt 4) and “the messenger of Satan” (e.g. APt 17; cf. 2 Cor 12:7), representing his solidarity with Satan. In Marcellus’ vision, however, Jesus appears in the form of Peter, indicating the solidarity between him and his agent Peter (APt 22). The Double Encounter between Peter and Paul in the Acts of Peter 81 with contradictory values poetically represent Jesus’ existence in two different forms, which the Transfiguration and the incarnation represent, respectively. On the one hand, Jesus’ divine existence, which was shown at the Transfiguration, is marked with superior values, “great, beautiful, young, and invisible.” On the other, his Adamic existence is qualified by inferior values, “little, ugly, old, and visible.” Peter clearly confirms this idea at the end of the list, saying, “although Jesus was beauteous, he appeared among us as poor and ugly” (cf. Is 53:2; Phil 2:6-8; also APt 24).24 In his third and final sermon in APt 37-39, which he delivers on the cross upside down, he starts preaching about “the mystery of all nature” and “the beginning of all things” through “the mystery of the cross.” Our interpretation of this sermon may depend upon the identity of the mysterious figure of the first man mentioned by Peter here. Scholars wonder whether the first man refers to Adam or a Gnostic primal man or Christ.25 It is, however, beyond doubt that Peter in his last sermon is referring to the Genesis story of Adam and Eve, since Peter in APt 8 already discussed the “first man” in terms of Adam and his Fall-he was ensnared by the Satan in lustful desire for the fruit of the tree of knowledge of good and evil.26 Peter, then, reveals that his request to be crucified with his head downwards was a way to effectively replicate Adam’s birth as a dead condition without movement-Adam’s falling with his head

24 For more on this, see Lee, “the Transfiguration Remembered, Reinterpreted, and Reenacted in the Acts of Peter 20-21,” 183-87. 25 Jonathan Z. Smith, “Birth Upside Down or Right Side Up,” History of Religions 9-4 (1970), 300-301. 26 Antonio Orbe, however, detects the redeemer myth of Valentinian gnosis as the background of Peter’s use of “the first man.” See Antonio Orbe, Los Primeros Herejes Ante La Persecución, His Estudios Valentinianos (Romae: Apud Aedes Universitatis Gregorianae, 1956), 176-212. Janos Bolyki and F. Lapham follow Orbe in this point. See János Bolyki, “Head Downwards”: The Cross of Peter in the Lights of the Apocryphal Acts, of the New Testament and of the Society-Transforming Claim of Early Christianity,” in Apocryphal Acts of Peter (Louvain: Peeters, 1998), 120; and Lapham, Peter: The Myth, the Man and the Writings: A Study of Early Petrine Text and Tradition, 65-66. Neither Bolyki nor Lapham, however, have shown where in APt an idea of this Gnostic redeemer myth appears. 82 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3 downwards.27 Because of his Fall, which is symbolized by his birth as falling, the first man Adam set the whole of the cosmos in a wrong order: “he [Adam] showed what is on the right hand as on the left, and those on the left as on the right.” Furthermore, Adam changed all the signs of the cosmic nature by making “those things that were not fair” appear fair and “those that were really evil” good. Peter tells his audience that the Lord already revealed in mystery to him that the cosmic reversal affected by the first man’s Fall has to be restored to the right order by him:28

“Unless you [Peter] make what is on the right hand as what is on the left and what is on the left hand as what is on the right and what is above as what is below and what is behind as what is before, you will not recognize the Kingdom.”

In this saying, Jesus intends Peter to know that the Kingdom of God is only found in the cosmos in right order. This means that his ministry (and that of his disciples) for the Kingdom of God is the very reversal of Adam’s Fall by making “what is on the right side” appear on the right side and “what is good” good.

4) Their comparison29

First, Peter in APt presents Jesus’ crucifixion as the most critical event in human history, not least because Jesus restores back the right order to the cosmos set in wrong order by Adam’s Fall. For Paul, it is also Jesus’s appearance on earth that is the most important event in human history; and his life on earth culminates on the cross, thus making his life the cosmic saving event. This is well shown in the life

27 The idea that the first man was dead without motion is also found in the Naassene commentary on the Attis Hymn preserved by Hippolytus (Refutatio V.viii.13). In this text, Adam “lay without breath and motionless and immovable, like a statue” after his creation. 28 Cf. Schneemelcher, vol. 1, 213. 29 I already made similar comparison in “The Mystery of the Cross and the First Man,” 88-89. The Double Encounter between Peter and Paul in the Acts of Peter 83 scheme of Jesus in the Philippian hymn. Responding to the Corinthian opponents, whereas “Jews ask for signs and Greeks seek for wisdom,” Paul insists on preaching Jesus as the crucified messiah (1 Cor 1:22- 23). As was mentioned above, in Colossians, it is at the cross that Jesus reconciled all things to himself. It is beyond doubt that the Pauline understanding of the cross with cosmic significance clearly influenced APt’s understanding of Jesus’ cross in terms of the restoration of the reversed cosmos. Second, the major point of Peter’s third sermon in APt is that Jesus put the reversed cosmos back into its right order. This point obviously presupposes that the whole cosmos was set in disorder through Adam’s Fall. According to APt’s understanding of the crucifixion, Jesus on the cross reversed what Adam did to the cosmos. This type of cosmic reversal by Jesus is somewhat similar to Paul’s discussion of the cosmos in Romans. In Rom 8:20-21, Paul maintains that the cosmos became subjected to futility due to Adam’s Fall and has been earnestly waiting for its restoration. Obviously, for Paul, their hope for the restoration becomes fulfilled in the appearance of Jesus as the Second Adam. Also in Colossians and Hebrews, Jesus functions not only as God’s agent of creation, but also as its sustainer, so that he becomes the image of God, radiating his glory. Especially in Colossians, Jesus as God’s image is claimed to have reconciled to himself the whole cosmos with all things in heaven and on earth. Third, APt presupposes that humanity has been in captivity by Satan since the Fall of Adam, let alone the whole cosmos was placed in wrong order. Thus, one of Jesus’ main ministry is to release humanity from their demonic captivity, and his releasing ministry should be continued by his disciples. This means that Peter’s battle in APt against the Devil is the continuation of Jesus’ own salvation ministry. This well explains why the whole narrative schema of APt is centered around Peter’s battle against Simon the agent of the Devil and his releasing of the believers from the magical power of Simon. Similarly, while presenting Jesus as the New Adam in Romans 5 and 7, Paul argues that humanity has been under sin, which has functioned as the demonic power. Humanity stayed under the rule of sin and death, because, although they want to keep the law to please God, they cannot help but breach it due to 84 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3 their fleshly weakness. Hebrews further develops this Pauline idea by arguing that the Devil as the powerful ruler has controlled humanity through their fear of death (2:14-15). It is interesting that Peter in APt overcomes the fear of death, both on the cross and throughout the rest of the story of his battle against the Devil. Peter, in fact, uses his death on the cross as an opportunity for delivering his final sermon on Jesus’ defeat of the demonic power. Finally, Peter, while presenting Jesus’ crucifixion as the reversal of the Adamic Fall, interprets Jesus’ incarnation as the divine expression of grace and mercy toward humanity. The theme of the divine mercy appears as the main message of Peter’s three sermons. At the incarnation, we find Jesus’ mercy, because he was willing to experience humanness with limits. Although Jesus was beautiful and glorious in his divine form, he accepted to appear in human form, which was ugly and little. APt emphasizes this idea in its explanation of Jesus’ Transfiguration in terms of polymorphy. In the Pauline tradition, especially in the Philippian hymn, Paul interprets Jesus’ incarnation as his metamorphosis from “the form of God” to “the form of a slave” (Phil 2:7). This idea echoes Isa 52:2 and 11. Paul in Philippians understands Jesus’ incarnation as an expression of his humbleness and obedience to God’s will. In this sense, Paul’s Jesus is set in stark contrast to Adam, who became disobedient to God’s will due to his selfishness. According to Hebrews, Jesus’ incarnation is his willful and strategic choice, as was mentioned above, to release humanity from the demonic control through fear of death.

V. CONCLUSION

In this article, I showed how Peter and Paul encounter in APt in two major ways: physical and theological. First, APt starts its narration of Peter’s apostolic activity in Rome by mentioning Paul’s activity there in a complementary way. Thus, the Roman church could claim that they were founded and taken care of by the two major apostles of Peter and Paul in church history. This encounter becomes further developed in The Double Encounter between Peter and Paul in the Acts of Peter 85 the later Christian tradition. Second, APt, both in Peter’s three sermons and its overall narrative structure, presupposes the Adam story in the Genesis and its later interpretative tradition. It is especially the Pauline tradition that presents Jesus as the Second Adam, thus interpreting his significance in terms of the Adam story. We can, therefore, say that APt takes advantage of the Christological use of the Adam motif by Paul and his later interpreters. In this way, APt participates in early Christian interpretation of the Adam story in terms of Christology. APt’s presentation of Jesus as the New Adam is accomplished in the narrative form as well as in the kerygmatic form. In the narrative form, Peter and Simon engage their continuous battles until they finally die, Peter as a victorious martyr and Simon as an unfortunate loser. In the battles, Peter appears as the agent of Jesus the new Adam, while Simon that of Satan, who successfully seduced the first man Adam. In the kerygmatic form, Peter in his preaching uses the Adam story as a foil by which the meaning of Jesus’ crucifixion becomes manifest as the reverse of Adam’s Fall. APt’s use of the Pauline Adam Christology further serves its purpose to connect Paul’s ministry with that of Peter in Rome. In this line, APt stands closer to the theological orientation of the second century proto-orthodox church who venerated Paul as their theological champion and Peter as the guardian of the Roman church.30 As a final note, I have to admit that in the second century C.E. (and later) Christianity, apart from the apocryphal writings there also exist theological commentaries by early church fathers. It will, therefore, be interesting to explore how the early church fathers, who are contemporaneous with APt, interpret the story of Adam in connection with Jesus’ incarnation and crucifixion. Also, later Gnostic writers interpreted the story of Adam in a radically different way from both the scriptures and APt. Then, we may have to ask: What prompted those various Gnostic writers to interpret the Adam story so radically different from the proto-orthodox churches?

30 I made a similar conclusion in “The Mystery of the Cross and the First Man,” 89. 86 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 49 No. 3

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한글 초록

베드로의 사도 행전에서 베드로와 바울의 두 번의 만남

이승현 호서대학교 부교수, 신약학

이 논문은 2세기 기독교 외경 중의 하나인 베드로행전에서 어떻게 베드로와 바울 이 교차되는 모습으로 등장하는가를 두 가지 측면에서 살펴보고자 한다. 첫째, 베드로 행전에서 이 두 사도들은 물리적으로 교차한다. 베드로행전의 저자는 로마에서의 베드 로의 사도적인 활동을 기술하기에 앞서 그곳에서의 바울의 사도적 활동을 먼저 언급한 다. 이를 통하여 저자는 로마 교회가 두 위대한 사도에 의하여 돌봄을 입었다고 주장한 다. 물론 이 두 사도는 동일한 사람 즉 로마 황제 네로에 의하여 순교를 당했다고 알려 졌다. 사실 두 사도의 이러한 물리적인 교차는 베드로와 바울을 예루살렘 교회와 이방 인 교회의 대표자로 제시하고 그들의 화해를 주장했던 누가에게까지 거슬러 올라간다. 둘째, 베드로행전에서 두 사도는 신학적으로 교차한다. 베드로행전에 등장하는 베드로 의 세 가지 설교를 분석해보면, 창세기 3장에 등장하는 아담의 이야기와 더불어, 바울 의 전통에서 발견되는 아담에 대한 다양한 해석이 등장함을 알 수 있다. 바울과 그의 후 대의 해석가들처럼 베드로행전은 이 땅에 등장한 예수는 아담의 저주를 되돌리기 위해 서 이 땅에 왔다고 주장한다. 이런 측면에서 예수는 베드로행전의 저자에게 새로운 아 담이 된다. 예수가 십자가에서 못 박혀 죽었을 때, 베드로행전의 베드로는 그가 아담 의 타락에 의하여 뒤틀려진 우주의 질서를 다시 회복했다고 선포한다. 이 점은 베드로 가 십자가상에서 거꾸로 매달린 채 전한 그의 세 번째 그리고 마지막 설교에서 십자가 의 비밀이라는 제목으로 자세히 설명된다. 베드로행전이 보여주는 로마에서의 두 사도 의 자세한 행적과 아담에 관한 해석학적 전통에 대한 자세한 정보는 두 사도를 자신들 의 수호사도로 주장했던 로마 교회의 주장에 대한 또 다른 증거라고 볼 수 있다.

주제어

아담 모티브, 첫 번째 인간, 다중변환, 변환, 십자가의 비밀

Date submitted: June 6. 2017; date evaluated: July 25. 2017; date confirmed: July 31. 2017.