Hope vs Justice III: the ‘Apocalypse of Peter’, intercessions and later Ethiopian developments with a note on Origen of Alexandria
Hope vs
Justice III: the ‘Apocalypse of Peter’, intercessions and later Ethiopian
developments with a note on Origen of Alexandria
In this
post, I’ll cite the analysis of the scholar Eric J. Beck provided in Chapter 8
of the book “Beyond Canon: Early Christianity and the Ethiopic Textual
Tradition” [1]
other texts that seem to allow the possibility of post-mortem salvation via
either intercessions or God’s mercy. The first text is the Rainer fragment,
a quotation of an early version of the Apocalypse of Peter[2],
which narrates the journey of Peter the Apostle into the realms of the dead
(both hell and Paradise). This Rainer fragment speaks of the possibility of
post-mortem salvation of sinners in hell via the intercession of the saints
(to, however, a lower degree of blessedness). After that, a quotation of the Sybilline
Oracles is provided that closely resembles the Rainer fragment. After
that, the later Ethiopian legacy of the Apocalypse of Peter is discussed
and it is shown that a different version of ‘post-mortem’ salvation is present
in a later Ethiopian text, i.e. the teaching that it is God’s mercy that
saves the sinners rather than the intercessions with an advice to not divulge
such a ‘secret teaching’. Finally, a note on Origen of Alexandria is provided,
in which it is shown both the hesitancy of Origen to speak about these topics
and, probably, his views that, while salvation will be universal, the degree of
blessedness will be different according to the merits in this life.
In his
analysis “The Apocalypse of Peter: The Relationship of the Versions”,
the scholar Eric J. Beck reports the evolution of the text ‘Apocalypse of
Peter’. The part of our interest is his analysis about how the idea of
post-mortem salvation via intercession was addressed by the Ethiopic manuscript
tradition. Beck first quotes the Rainer fragment[3]
(in the quotes all the italic text is mine and is made to distinguish Beck’s
commentary from the ancient text. For the latter I use the italic):
“I will give to my called and my elect
whomever they ask of me out of punishment, and I will give them a good baptism
in the salvation of the so-called Acherusian Lake in the Elysian Field, a part
of righteousness with my holy ones. And I will depart, I and my elect,
rejoicing with the patriarchs to my eternal kingdom. And I will accomplish with
them my promises, which I promised to them, I and my father who is in heaven.”
(Apocalypse of Peter, Rainer fragment)
Beck
comments on this text in this way:
“Two details in this portrayal of apokatastasis
deserve mention: 1) it is only through the request of the righteous that
the wicked are able to obtain salvation, and 2) the wicked only receive a part
of the salvation reserved for the righteous.”[4]
As evidence
of the presence of the doctrine of a possible post-mortem salvation in the
early versions of the ‘Apocalypse of Peter’, Beck quotes an excerpt from the
Sybilline Oracles:
“To these pious ones imperishable God, the
universal ruler, will also give another thing. Whenever they ask the
imperishable God to save men from the raging fi re and deathless gnashing he
will grant it, and he will do this. For he will pick them out again from the
undying fi re and set them elsewhere and send them on account of his own people
to another eternal life with the immortals in the Elysian plain where he has
the long waves of the deep perennial Acherusian lake.” (Sib. Or. 2.330–338)
The
corresponding part of the Ethiopian version of the ‘Apocalypse of Peter’
(chapter 14) is markedly different from the Rainer fragment and reads in the
following way:
“And then I will give to my elect and to my
righteous ones the baptism and salvation which they have asked of me in the fi
eld of Acherusia, which is called Elysium. A portion of the righteous ones has
bloomed and I will depart when I will rejoice with them. I will lead the
nations into my eternal kingdom. And I will do for them what I promised them
eternally, I and my heavenly father.” (Eth Apoc Pet 14.1–3a)[5]
However, interestingly, Beck then mentions that
the idea recurs in a text that contains the Ethiopic translation of the
Apocalypse of Peter:
“The doctrine of apokatastasis was
indeed removed from Eth Apoc Pet 14, but it was not removed from ‘The Second
Coming of Christ and the Resurrection of the Dead’. In the Pseudo-Clementine
additions of the Eth Apoc Pet, Peter is in great distress, having seen the
horrible fate of the wicked. By way of comforting him and answering his questions,
Jesus reveals to Peter that there will be mercy for the wicked, but that he must
not tell them, for they would simply sin all the more as a result of obtaining
this knowledge. Jesus’ explanation is long and abstruse, but it can be
summarized with a few key sentences from folio 142 of d’Abbadie 51:
As for mercy, my father is merciful
and I also show mercy, because that which is my father’s is mine, and
everything which is mine is my father’s. And when the sinners who believed in
me begged, [and] I also will beg my father with them while I seek mercy for
them from my father ... And therefore, the father will give to everyone life,
honour, and a kingdom which will not end, and his judgment which will not be
divided, and a crown of honour which is beautiful and shining, and glory ...
And now again, you will not reveal (this) to those who are not able to bear it,
so that they might not sin against their neighbour.
This section of the
Pseudo-Clementine text adheres to the doctrine of apokatastasis just as
clearly as does the Rainer fragment. However, the expression of the doctrine is
not consistent between the two recensions. Whereas the Rainer fragment has
salvation for the wicked come through the request of the righteous, the
Eth Apoc Pet, with its Pseudo-Clementine additions, teaches that
salvation for the wicked is a direct result of the mercy of Jesus.
Likewise, ‘The Second Coming of Christ and the Resurrection of the Dead’
makes no mention of the wicked receiving only partial salvation, but instead
offers the same afterlife bliss to everyone. Finally, the text adds the
important caveat that this doctrine is not to be shared with those who
will simply continue sinning as a result. These differences show that
while both recensions of the Apoc Pet adhere to the doctrine of apokatastasis,
their understandings of how the doctrine is best conveyed diverge
significantly.”[6]
*Update
(05/08): In
this link one can found the thesis of Beck: https://era.ed.ac.uk/server/api/core/bitstreams/c5c078de-99d9-4837-a540-3f14cff14a27/content. The discussion about the
post-mortem salvation starts around p. 236 (the Rainer fragment is quoted at p.
129).
In what
follows, there is Beck’s own translation of the relevant folio from the
Ethiopian text ‘The Second Coming of Christ and the Resurrection of the Dead’
that includes the Ethiopian version of the Apocalypse of Peter:
“… (F142ra) and you were sad. “I will tell you
what you asked me. Take care concerning this thing which you asked me and
understand for yourself and consider for yourself. And be aware, that which I
have said is not for others: not for the angels, [and] nor for the righteous,
nor for the martyrs, [and] nor for the prophets. There is no one who knows
this, my account, except for my father. And I have revealed this mystery to
you, oh Peter. You will not reveal (it) to other people except the wise and
learned. And place it and hide it in boxes so that foolish people will not see
it so that they will not say in the last day, “God will have mercy on us.” And
they will practice sin toward their neighbour: murder, theft, [and]
fornication, [and] fraud, conceit, [and] pride, anger, and slander. And
furthermore, they will sin against me by worshiping idols, by not honouring the
Sabbath, (F142rb) and not keeping my commandment, and (making) oaths falsely,
and disregarding my intention. If the sinners do this, take care yourself. It
is not fitting that you will reveal it, so that fools might not sin because of
the statement, “He will have mercy on us.” As for mercy, my father is merciful,
and I also show mercy, because that which is my father's is mine, and
everything which is mine is my father’s. And when the sinners who believed in
me begged, [and] I also will beg my father with them while I seek mercy for
them from my father. And I will say to him, “Have mercy on them, because I have
worn their flesh. And as for they who ate my flesh and drank my blood, I bore
their suffering and I took their sickness and was crucified for their sake so
that the sinners who believed in me might be rescued.” And when the sinners see
me interceding to my father for their sake, [and] they will beg me, and I also
will beg to (F142va) my father for their sake. But as for them, they only see
me; I who wore their flesh. And I see my father, because I am one with my
father in divinity. Indeed, I myself left from his presence because of my love
according to his intention, so that I might perform his will. And therefore,
the father will give to everyone life, honour, and a kingdom which will not
end, and his judgment which will not be divided, and a crown of honour which is
beautiful and shining, and glory. Honour which is wonderful is honour which is
divine. And I will sit on it (a throne) and establish for you and for your
brothers twelve thrones and you will judge the twelve tribes of Israel. For the
sake of those who believed in me, I came. And also, for the sake of those who
believed in me, because of their statement I will show them mercy. And at that
time, they swore to one another in openness, and immediately they went into
eternal life where there is no end. And now (F142vb) again, you will not reveal
(this) to those who are not able to bear it, so that they might not sin against
their neighbour. Because their work will be iniquity one against the other when
they hear the judgment of burning fire. They will kill one another and
reciprocate violence. And when the sinners hear (this), their conduct will be
sinful so that they might be shown mercy. There will not be one who does good
works or repentance among all of the sinners who heard and understood. And
therefore now, I prohibit you (from revealing) the account, and I am telling
you that it is not fitting that all the sinners might see and perceive it so
that they will not sin against their neighbour. Then you [by no means] cried
and lamented, and I told you that hope should not abandon you. But as for you,
prioritise the gift of repentance for sinners and instruct concerning the
judgment of burning fire so that they might be afraid and perform
righteousness, so that they might not reciprocate violence against their
neighbour, and so that they might not oppress the widow and the orphan in their
need on account of my mercy.” (quote taken from pp. 239-40 of the thesis; https://era.ed.ac.uk/server/api/core/bitstreams/c5c078de-99d9-4837-a540-3f14cff14a27/content )
The text,
to be honest, is a bit unclear as the sinners are said to be sinners who
'believed' in Christ. So, this might be intended as meaning that imperfect
Christians or imperfect baptised will be granted mercy.
However,
the Apocalypse of Peter seems to refer to punishments of sinners in general and
both Beck and Ilaria Ramelli (A Larger Hope, vol. 1, p. 31) seem to interpret
it in an universalist way. In Beck’s words (see above): “In the
Pseudo-Clementine additions of the Eth Apoc Pet, Peter is in great distress,
having seen the horrible fate of the wicked. By way of comforting him and
answering his questions, Jesus reveals to Peter that there will be mercy for
the wicked, but that he must not tell them, for they would simply sin all the
more as a result of obtaining this knowledge” and “‘The Second Coming of Christ and the
Resurrection of the Dead’ makes no mention of the wicked receiving only
partial salvation, but instead offers the same afterlife bliss to
everyone”. Beck seemed to have also endorsed this interpretation in the thesis
(again at pp. 239-40 of the thesis). Ramelli shares his view:
“The Ethiopic translation of the Apocalypse of
Peter is part of the Ethiopic version of the “Ps. Clementines.” Here, a
dialogue between Peter and Jesus (139rb–144rb) concerns the salvation of
sinners. This will come, not thanks to the intercession of the blessed, but
thanks to that of Christ before the Father. The Father will have mercy
(140rb–140vb); Jesus at his coming will destroy the devil and punish sinners
(140vb–141vb). Peter expresses terror regarding these punishments (141vb), but
Jesus replies that the Lord will have mercy upon those punished and will give
them all “life, glory, and the eternal kingdom,” because he, Jesus, will
intercede for them. This truth, however, must remain a secret, to avoid
encouraging sin (141vb–142bv).” (A Larger Hope, vol. 1, p. 31)
And, also,
she adds another quote from the text:
“In the continuation (146v–157v), entitled “On
the Judgment of Sinners,” Peter relates to Clement the revelation received from
Jesus:
‘The Lord did not create Adam for chastisement
and correction, but for happiness and joy. After his transgression of the
commandment, death follows Adam’s life. . . . After resuscitating
him, will God destroy Adam anew with death in hell? After a retribution
commensurate with his sin, will God destroy him again? Reflect and understand
that God will not have Adam die for a second time. But let this discourse be a
mystery for every human being, just as the preceding one.’” (A Larger Hope,
vol. 1, p. 31)
Given the
ambiguity of the situation here, my position is to tentatively agree with the
universalist reading of Beck and Ramelli but with a considerable amount of
uncertainty. It might be the case that the text applies the 'secretiveness'
about the final fate of baptised sinners and/or Christians that have fallen
away from virtue rather than the 'wicked' in general.*
Note: Similarities with Origen of Alexandria
Beck briefly discusses the views of Origen of
Alexandria on the topic. He first says that Origen also expressed caution
regarding the divulgation of doctrines about the fate of the wicked:
“Unlike the Apoc Pet, Origen
occasionally showed some hesitancy to discuss his thoughts on the afterlife. In
one of his homilies on Luke, prior to discussing the topic, Origen says:
“I do not know whether we should
bring out such mystical things before this kind of an audience, especially
among those who do not examine the marrow of the Scriptures but are fascinated
by the superficial sense alone. It is risky; but I have to touch on it
cursorily and briefly.” (Homilies in Lucam 23.5)”[7]
Interestingly, Beck adds that Origen also
believed that one’s eschatological ultimate fate is dependent on the status of
the soul before death (even if all will be ultimately saved) and quotes a
citation of De Principiis in support of this claim:
“As Origen explains in his First
Principles, although all human beings will eventually be fully reconciled
with God, one’s eschatological abode is contingent upon whether such
reconciliation came before or aft er death:
In this heaven and earth the end and
perfection of all things may find a safe and most sure abode. There, for
instance, those who have for their offences endured the sharp reproof of
punishments by way of purgation and have fulfilled and discharged every
obligation may be found worthy of a dwelling-place in the earth; while those
who have been obedient to the word of God and have already here by their
submission shown themselves receptive of his wisdom may be said to gain the
kingdom of that heaven or heavens. (Princ . 2.3.7)
The idea that the wicked who receive
salvation aft er death remain on the new earth while the righteous are taken to
heavenly paradise closely aligns with the Rainer fragment. In the older
recension of the Apoc Pet, the wicked, aft er receiving baptism in the
Acherusian Lake, remain in the Elysian Field, while the righteous depart with
Jesus to the eternal kingdom. Th erefore, while it appears as though the Eth
Apoc Pet may have acquired some more Origenian conceptions of apokatastasis than
what was originally in the Apoc Pet, it also lost others.”[8]
[3] Beyond Canon, p.121
[4] Ibid.
[5] Ibid. p. 121-2
[6] Iibid. p. 122; the ‘doctrine
of the reserve’ was also practised in the Chruch of the East. See: https://ancientafterlifebelifs.blogspot.com/2026/01/on-presence-of-universalism-in-east.html . The same hesitancy was also
shared by Origen of Alexandria (see the quotation later and note 7).
[7] Ibid. p. 123 (with slight
alteration of the title of Origen’s work). Also, in his Contra Celsus: “It
is in the precincts of Jerusalem, then, that punishments will be inflicted upon
those who undergo the process of purification, who have received into the
substance of their soul the elements of wickedness, which in a certain place is
figuratively termed lead, and on that account iniquity is represented in
Zechariah as sitting upon a talent of lead. But the remarks which might be made
on this topic are neither to be made to all, nor to be uttered on the present
occasion; for it is not unattended with danger to commit to writing the
explanation of such subjects, seeing the multitude need no further instruction
than that which relates to the punishment of sinners; while to ascend beyond
this is not expedient, for the sake of those who are with difficulty restrained,
even by fear of eternal punishment, from plunging into any degree of
wickedness, and into the flood of evils which result from sin.” (source: https://www.newadvent.org/fathers/04166.htm )
[8] Ibid. p. 124
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