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Georges
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An interesting item I found when researching Peter in Babylon.....
This is an excerpt from the http://www.jewishencyclopedia.com article on Peter...
....Peter: A Jewish Teacher, According to the Clementines.
The representation of Peter found in the Clementine writings, especially in those parts based upon older sources (the "Kerygma Petri" [?]; see bibliography in Herzog-Hauck, "Real-Encyc." s.v. "Clementinen"), is quite different from that given in the Acts. The speeches of Peter in Acts iii. 13-26 and elsewhere are animated by the same spirit of hostility to the Jews which pervades the Gospels (see New Testament); the Peter of the Clementines is, in speech and mode of living, a Jew. He departs from Judaism only in that he recognizes in the crucified Jesus the "Prophet" predicted by Moses (Deut. xviii. 15), and through whom sacrifice was abolished and baptism substituted therefor("Recognitiones," i. 36-39, 43, 50), and through whom the heavenly Jerusalem was to be brought down as a habitation of the saints (ib. 51). He lays all possible stress upon the Law, while the Prophets are secondary (ib. 68). On the other hand, he calls Paul "an enemy" of the Church, who acted in the interests of the high priest while pursuing the faithful, and who, in his fury, while he was hastening to Damascus with the expectation of seizing Peter, came near killing James, the brother of Jesus. In his dispute with the high priest Caiaphas, who finds special fault with "the good tidings for the poor" brought by Jesus, he admits that he is himself but "an unlearned fisherman and rustic" (ib. 61-62). He declares the object of baptism to be the remission of sins ("Homilies," vii. 8, xi. 19, 26-29). The articles of his faith are the worship of God as the Maker of heaven and earth, belief in the True Prophet (Jesus), and love coupled with practical benevolence ("Recognitiones," iii. 66; comp. "Homilies," vii. 8). [bWe. worship one God, the Maker of the Universe, and observe His law, by which we are commanded first to worship Him and reverence His name [/b][comp. ib-xvii. 7]; and then to honor our parents and to preserve chastity and uprightness" ("Recognitiones," vii. 29). But he is especially insistent on the prohibition against eating with the Gentiles, unless they be baptized, and on "abstaining from the table of devils," that is, from food offered to idols and from dead carcasses, from animals suffocated or torn by wild beasts, and from blood. He insists also upon washing after every pollution, and upon the observance of the Levitical purifications by both sexes ("Homilies," vii. 8, viii. 23, xiii. 4; comp. "Recognitiones," iv. 36).
and.....concerning Peter and Paul,
Peter and Paul.
It is also of interest to note his declaration that the greatest commandment is "fear the Lord thy God . . . and serve Him" (Deut. x. 12), and to observe the harmony between his teaching and that of the Jewish Didache and Didascalia: "As you would not like to be murdered yourself, nor to have your wife commit adultery, nor to have your things stolen from you, so do not these things to others" ("Homilies," vii. 4, xvii. 7). In the original "Preaching of Peter," thirty, or sixty, or one hundred commandments for the Jewish converts are singled out (comp. Ḥul. 92a; Midr. Teh. to Ps. ii. 5; Gen. R. xcviii. 14). "Man is the true image of God" (not Christ only!); "The pure soul bears His likeness"; "therefore we must honor God's image by offering food to the hungry and clothing to the naked, caring for the sick, sheltering the stranger, visiting him who is in prison, and affording the "needy all the help we can" ("Homilies," xi. 4, xvii. 7). Accordingly, Peter acts in regard to food, prayers, fasts, and ablutions exactly as does a pious Jew or Essene ("Recognitiones," i. 19; ii. 19, 72; v. 36). Many similar passages show the close relation of this teaching, attributed to Peter, to that of the rabbinical schools.
Little value can, according to this, be attached to Gal. ii. 9 (a spurious epistle; see Saul of Tarsus), where Peter is charged by Paul with hypocrisy. That a disagreement in certain matters arose between the two disciples is certain; but whether it was Peter or Paul who was inconsistent and wavering still remains a matter of dispute.
Just found it interesting that there was information on Peter as a Jewish Christian in the Clementines....I'm going to look into this a little further...This paint's a slightly different picture than the Lukean Acts...
This is an excerpt from the http://www.jewishencyclopedia.com article on Peter...
....Peter: A Jewish Teacher, According to the Clementines.
The representation of Peter found in the Clementine writings, especially in those parts based upon older sources (the "Kerygma Petri" [?]; see bibliography in Herzog-Hauck, "Real-Encyc." s.v. "Clementinen"), is quite different from that given in the Acts. The speeches of Peter in Acts iii. 13-26 and elsewhere are animated by the same spirit of hostility to the Jews which pervades the Gospels (see New Testament); the Peter of the Clementines is, in speech and mode of living, a Jew. He departs from Judaism only in that he recognizes in the crucified Jesus the "Prophet" predicted by Moses (Deut. xviii. 15), and through whom sacrifice was abolished and baptism substituted therefor("Recognitiones," i. 36-39, 43, 50), and through whom the heavenly Jerusalem was to be brought down as a habitation of the saints (ib. 51). He lays all possible stress upon the Law, while the Prophets are secondary (ib. 68). On the other hand, he calls Paul "an enemy" of the Church, who acted in the interests of the high priest while pursuing the faithful, and who, in his fury, while he was hastening to Damascus with the expectation of seizing Peter, came near killing James, the brother of Jesus. In his dispute with the high priest Caiaphas, who finds special fault with "the good tidings for the poor" brought by Jesus, he admits that he is himself but "an unlearned fisherman and rustic" (ib. 61-62). He declares the object of baptism to be the remission of sins ("Homilies," vii. 8, xi. 19, 26-29). The articles of his faith are the worship of God as the Maker of heaven and earth, belief in the True Prophet (Jesus), and love coupled with practical benevolence ("Recognitiones," iii. 66; comp. "Homilies," vii. 8). [bWe. worship one God, the Maker of the Universe, and observe His law, by which we are commanded first to worship Him and reverence His name [/b][comp. ib-xvii. 7]; and then to honor our parents and to preserve chastity and uprightness" ("Recognitiones," vii. 29). But he is especially insistent on the prohibition against eating with the Gentiles, unless they be baptized, and on "abstaining from the table of devils," that is, from food offered to idols and from dead carcasses, from animals suffocated or torn by wild beasts, and from blood. He insists also upon washing after every pollution, and upon the observance of the Levitical purifications by both sexes ("Homilies," vii. 8, viii. 23, xiii. 4; comp. "Recognitiones," iv. 36).
and.....concerning Peter and Paul,
Peter and Paul.
It is also of interest to note his declaration that the greatest commandment is "fear the Lord thy God . . . and serve Him" (Deut. x. 12), and to observe the harmony between his teaching and that of the Jewish Didache and Didascalia: "As you would not like to be murdered yourself, nor to have your wife commit adultery, nor to have your things stolen from you, so do not these things to others" ("Homilies," vii. 4, xvii. 7). In the original "Preaching of Peter," thirty, or sixty, or one hundred commandments for the Jewish converts are singled out (comp. Ḥul. 92a; Midr. Teh. to Ps. ii. 5; Gen. R. xcviii. 14). "Man is the true image of God" (not Christ only!); "The pure soul bears His likeness"; "therefore we must honor God's image by offering food to the hungry and clothing to the naked, caring for the sick, sheltering the stranger, visiting him who is in prison, and affording the "needy all the help we can" ("Homilies," xi. 4, xvii. 7). Accordingly, Peter acts in regard to food, prayers, fasts, and ablutions exactly as does a pious Jew or Essene ("Recognitiones," i. 19; ii. 19, 72; v. 36). Many similar passages show the close relation of this teaching, attributed to Peter, to that of the rabbinical schools.
Little value can, according to this, be attached to Gal. ii. 9 (a spurious epistle; see Saul of Tarsus), where Peter is charged by Paul with hypocrisy. That a disagreement in certain matters arose between the two disciples is certain; but whether it was Peter or Paul who was inconsistent and wavering still remains a matter of dispute.
Just found it interesting that there was information on Peter as a Jewish Christian in the Clementines....I'm going to look into this a little further...This paint's a slightly different picture than the Lukean Acts...
