The Pulling the Thread Podcast

Scholars have engaged in a lively debate regarding the authenticity of the Epistle of Peter to James, also known as the Secret Epistle of James. This work purports to be a letter from Peter to James, the brother of Jesus. Not included in the New Testament canon, it is widely believed to have been written in the 2nd century CE. One scholar who has argued that the Secret Epistle of James may be a later copy is Michael Grondin. In his book, The Secret Epistle of James: A Critical Edition, Grondin argues that the letter was probably written in the second century CE, and that it is based on an earlier work that was probably written in the first century CE.

“The emergence of a clearer canon of Christian scripture in the late second century coincided with a pronounced debate over the proper method for interpreting the texts contained therein. Issues of canonicity were therefore inseparable from debates over exegesis and hermeneutics. Most of the texts and authors involved in this struggle—such as Marcion, Valentinus, and Irenaeus—have received ample scholarly attention, but one seems to have been largely overlooked, namely, the Letter of Peter to James that stands at the head of the Pseudo-Clementine Homilies. This short letter demonstrates a remarkable self-awareness of the possibility of misinterpretation, that is, a lack of correspondence between what exists in the mind of the source and what is expressed by those in the subsequent chain of interpretive transmission, and it offers a solution based on a fictitious Jewish precedent, which, while acknowledging the necessity of interpretation, nevertheless attempts to provide strict boundaries within which proper interpretation can occur. In some respects, such as the insistence on interpretation according to a κανών, this model closely mirrors what others like Irenaeus and Clement of Alexandria also advocated. Yet the Letter of Peter to James is distinct in the prominence granted to the character of Peter, and in the secrecy of the books about which it speaks. “ – Matthew R. Crawford, “Κανών and Scripture – according to the Letter of Peter to James,” (page 1)

Opinions among scholars diverge on whether the Secret Epistle of James is a genuine letter authored by Peter or a pseudo-pigraphical work composed by a later writer. It is classified as part of the New Testament apocrypha, a collection of early Christian writings that were not included in the official canon. The letter tackles various theological and ethical issues, presenting itself as a genuine correspondence between Peter and James. Another scholar who has argued that the Secret Epistle of James may be a later copy is John Painter. In his book, The Epistle of Peter to James: Text, Introduction, and Commentary, Painter argues that the letter was probably written in the second century CE, and that it is based on an earlier work that was probably written in the first century CE.

There are scholars who argue for the authenticity of the Secret Epistle of James, suggesting that it could be a genuine document from the apostolic era. These scholars point to the fact that the letter contains some authentic Petrine traditions. For example, the letter mentions Peter’s miraculous escape from prison (Acts 12:1-17), which is also mentioned in the other New Testament writings attributed to Peter. They also argue that the letter’s theological ideas are not as different from other early Christian writings as is often thought. For example, the idea of two different resurrections is also found in the writings of the early church father Justin Martyr. These scholars point to the fact that the letter contains some authentic Petrine traditions. They also argue that the letter’s theological ideas are not as different from other early Christian writings as is often thought.

One argument for authenticity is the letter’s claim to be written by Peter, without indications of deceit. Details consistent with what is known about Peter from other sources further contribute to the case. The letter’s style and vocabulary align with other works traditionally attributed to Peter, and it was known and referenced by some early Christian writers. Moreover, its theology is consistent with the New Testament.

There are a few scholars who have argued for its authenticity. There are some scholars who argue that it is a genuine letter written by Peter. The letter is still of interest to scholars because it provides some insights into early Jewish Christian thought. Additionally, there are some scholars who propose the possibility that the Secret Epistle of James, may be a later copy or adaptation of an earlier work. This view suggests that while the extant version of the epistle might have been composed in the 2nd century CE, it could be based on an earlier source that is now lost. The argument for this perspective is based on several factors.

First, some scholars point out that the epistle contains elements that appear to be authentic Petrine traditions, indicating a potential connection to the apostolic era. One scholar who has argued that the Secret Epistle of James is a later copy is J. N. D. Kelly. In his book, Early Christian Doctrines, Kelly writes that the letter “may be a later copy of a work which goes back to the first century.” He points to the letter’s similarities to the writings of Justin Martyr as evidence for this.

Secondly, proponents of this view argue that the content and theological ideas presented in the Secret Epistle of James are not significantly different from other early writings of the same period. They contend that the epistle’s teachings align with broader early thought and reflect common theological themes found in other early texts. Another scholar who has argued that the Secret Epistle of James is a later copy is Kurt Rudolph. In his book, Gnosis: The Nature and History of Gnosticism, Rudolph writes that the letter “may be a reworking of an earlier Christian apocalypse.” He points to the letter’s similarities to other Gnostic writings as evidence for this.

These scholars point to the fact that the letter contains some passages that are similar to other early Christian writings, but which are not found in any other surviving copies of the Epistle of Peter to James. This suggests that the letter may have been copied from an earlier version of the text that is now lost. For example, the letter contains a passage that is similar to a passage in the Gospel of Thomas (Logion 64). The passage in the Epistle of Peter to James reads:

“If you have not known yourselves, you dwell in poverty and you are poverty.”

The passage in the Gospel of Thomas reads:

“If you do not know yourselves, you dwell in poverty and you are poverty.”

The two passages are not identical, but they are very similar. This suggests that the author of the Epistle of Peter to James may have copied the passage from the Gospel of Thomas, or from an earlier version of the Gospel of Thomas. Another passage in the Epistle of Peter to James that is similar to another early Christian writing is the passage that speaks of two different resurrections. The passage in the Epistle of Peter to James reads:

“There are two resurrections, one of the soul and one of the body.”

The passage in the writings of Justin Martyr reads:

“There are two resurrections, one of the soul and one of the body.”

While the two passages are not identical, their resemblance is striking, implying that the author of the Epistle of Peter to James might have borrowed the passage from the writings of Justin Martyr. It is possible that this borrowing occurred either from an earlier version of Justin Martyr’s writings or that Justin Martyr drew it from an earlier rendition of the Secret Epistle of James. This suggests a certain interplay or connection between the two texts.

It is worth noting that the pseudonymous attribution of the letter to Peter could have been a deliberate literary device employed to lend authority and credibility to its teachings. The discussion on the authenticity of the Epistle of Peter to James remains inconclusive, but it continues to be of interest to scholars due to the insights it provides into early thought.

The Epistle of Peter to James provides valuable insights into the relationship between early Jewish followers of Jesus and their dedication to upholding Jewish traditions. It reveals their concern for safeguarding their community’s teachings and books, while also emphasizing the paramount importance of adhering to the laws and commandments established by Moses.

In Chapter 1, Peter strongly urges James to refrain from sharing their books of preaching with both Gentiles and fellow Jews unless they have undergone thorough testing and proven themselves worthy. Peter draws a parallel between this cautious approach and the authoritative transmission of knowledge within Jewish tradition, referencing Moses’ initiation and the subsequent transfer of books to the Seventy. This request aligns with the sentiment expressed in Pirkei Avot, a Jewish text that underscores the need to transmit teachings solely to those who are deemed deserving and prepared.

Peter’s emphasis on the continuity and significance of the law becomes evident in his rebuke of Paul in Chapter 2. He expresses concern that some Gentiles have rejected his adherence to the legal aspects of Jewish teaching and instead embraced Paul’s teachings, which they perceive as lawless and contrary to Moses’ law. Peter asserts his unwavering commitment to the law and strongly opposes any interpretation that undermines its validity.

Chapter 4 brings attention to an initiation process that follows a probationary period of six years, culminating in immersion in a living stream of water. This reference indicates a connection to the conversion process in Judaism, as immersion in a mikveh (a ritual bath or living water) is an essential element for Jewish proselytes. It implies that after a period of preparation and learning, a student could formally convert to the specific branch of Judaism followed by the Ebionite community, which identified themselves as Jewish followers of Jesus. Chapter 4 further underscores the importance of maintaining the covenant and obeying the law. Peter highlights that by remaining faithful to the covenant and abstaining from actions that contradict its precepts, one can be united with the holy ones. This underscores his dedication to upholding the laws of the covenant, which he believes Paul seeks to undermine.

“James, having read the epistle, sent for the elders; and having read it to them, said: “Our Peter has strictly and becomingly charged us concerning the establishing of the truth, that we should not communicate the books of his preachings, which have been sent to us, to any one at random, but to one who is good and religious, and who wishes to teach, and who is circumcised, and faithful. “ (The Epistle of Peter to James 4:1).

This verse explicitly states that Peter charged us with the responsibility of establishing the truth, specifically indicating that the books containing his teachings should only be shared with those who are circumcised and faithful. This suggests that Peter believed circumcision to be a vital aspect of Jewish faith and practice. In the Epistle of Peter to James, James sheds light on the perspective of early Jewish-Christians regarding the dissemination of Peter’s teachings. It indicates that both Peter and James emphasized the importance of entrusting their writings to individuals who met specific criteria, including being morally upright, devout, willing to teach, circumcised, and faithful.

In response to Peter’s concerns, James echoes the sentiment of preserving the teachings and books within the community. He cautions against indiscriminately sharing the books, as they may be susceptible to corruption or misinterpretation by individuals who are not genuinely seeking the truth. This reflects the commitment of James and Peter to safeguarding their Jewish heritage and traditions, as well their reluctance to permit unauthorized interpretations that could lead to errors.

The reference to circumcision in this verse aligns with the practices of Jewish tradition during that time. Circumcision was a significant rite of passage for Jewish males and symbolized their covenant with God, dating back to the time of Abraham. For early Jewish Christians, who were predominantly of Jewish heritage, circumcision was regarded as an important part of conversion and adherence to Jewish laws and customs. In the book of Genesis, God instructs Abraham and his descendants to undergo circumcision as a sign of the covenant between them. The book of Leviticus provides instructions for the construction and use of mikva, a Jewish ritual bath used for purification.

Furthermore, the epistle also mentions the practice of mikvah, which involves immersion in living water for ritual purification. Mikvah was indeed a central element in Jewish tradition and commonly practiced during the time of Peter and James. It served as a means of spiritual cleansing and symbolized a transition into a renewed state of purity. In the Epistle of Peter to James, the reference to mikvah underscores its importance as a Jewish ritual immersion used for purification, which was also considered a necessary step for conversion. Along with undergoing circumcision, a man would need to partake in a ritual bath in a mikvah.

Circumcision was not only a sign of the covenant between God and Abraham but also seen as a necessary step for anyone seeking to become a member of the Jewish people. In the early days of the followers of Jesus, the Jewish followers of Jesus required that Gentiles (non-Jews) who converted to Christianity needed to be circumcised. Peter and James, for example believed that circumcision was necessary for conversion.

This epistle highlight the deep connection between early Jewish followers of Jesus and Judaism itself. James and Peter, as leaders, demonstrate a strong commitment to their Jewish identity and the preservation of Jewish traditions, including the observance of the law and the conversion process. They did not view themselves as separate from Judaism but rather as a distinct sect within the broader Jewish framework, seeking to incorporate Gentiles into Judaism through the process of conversion.

Therefore, the verse indicates that Peter and James, as early Jewish Christians, considered circumcision and mikvah to be significant aspects of conversion. The belief that circumcision and mikvah were crucial parts of conversion was widespread among early Jewish-Christians. They believed that these rituals and observances played a role in maintaining the integrity and authenticity of the teachings they received. By limiting the dissemination of Peter’s writings to individuals who fulfilled these criteria, they aimed to ensure that the teachings would be transmitted to those who were committed to Jewish traditions and values.

Their belief that circumcision and mikvah were necessary for conversion faced challenges due to the growing influence of Paul among his predominantly Gentile Roman adherents. Additionally, Paul argued that salvation came through faith in Jesus Christ, not through works of the law. Over time, Rome censored the original followers and the Pauline view prevailed, and circumcision and mikvah were no longer required.

The authenticity of the Epistle of Peter to James is a topic of debate among scholars. It is a pseudo-pigraphical work claiming to be a letter from Peter to James, but it is not included in the New Testament canon. Most scholars believe it was written in the 2nd century CE. Some argue for its authenticity, while others consider it a later work. The letter presents theological and ethical issues and reflects early Jewish Christian thought. It contains passages similar to other early Christian writings, suggesting possible interconnections. The attribution to Peter may be a literary device to lend credibility.

The letter sheds light on the relationship between early Jewish followers of Jesus and their adherence to Jewish traditions. It emphasizes preserving teachings and books, the importance of the law, and the conversion process. James and Peter show a commitment to their Jewish identity and the preservation of Jewish traditions while incorporating Gentiles into Judaism through conversion.