Acts of Peter and Andrew — Large Print

Introduction

There is a version of early Christianity that most people have never encountered. It exists not in the polished pews of Sunday morning services, not in the carefully curated canon of scripture that has shaped Western civilization for nearly two millennia, but in the dusty margins of history — in fragmentary manuscripts, in the libraries of monasteries perched on remote hillsides, in the careful hands of scholars who have spent their lives piecing together a puzzle that the ancient world seemed almost determined to leave incomplete. This is the Christianity of wandering apostles, of miraculous confrontations with pagan priests, of camels threading needles and talking dogs delivering divine messages. It is stranger, wilder, and in many ways more human than the version most of us inherited. And it has been waiting, patiently, for readers willing to step outside the familiar and into something genuinely extraordinary.

The texts gathered and examined in this volume belong to a category of early Christian writing known as the apocryphal acts — a sprawling, diverse, and endlessly fascinating body of literature that flourished in the first several centuries of the Common Era. The word 'apocryphal' carries a certain stigma in modern ears. We tend to use it as a synonym for 'false' or 'dubious,' something not quite trustworthy, a story told at the edges of credibility. But its original Greek meaning is far more nuanced: 'hidden' or 'concealed.' These were texts that were set aside, not always because they were considered fraudulent, but because they were considered too powerful, too esoteric, or too difficult for general audiences. They were the hidden literature of a movement still finding its shape, still arguing about what it believed and who it was. To read them today is to eavesdrop on that argument — and to discover that the early Christian world was far more diverse, far more contested, and far more alive with competing visions than the settled orthodoxy of later centuries would suggest.

Among all the apocryphal acts, the texts centered on Peter and Andrew hold a particularly compelling place. Peter, of course, is one of the most recognizable figures in all of Christian tradition — the rock upon which the church was built, the fisherman who became the first pope, the man who denied his master three times and spent the rest of his life making up for it. Andrew is his brother, the quieter apostle, the one who brought Peter to Jesus in the first place and who tends to be overshadowed by his more famous sibling in the canonical gospels. Yet in the apocryphal tradition, both men emerge as towering, complex, deeply human figures undertaking journeys that stretch from the coasts of the Mediterranean to the mythological edges of the known world. Their stories are full of wonder and danger, of theological argument and physical hardship, of moments that are simultaneously sublime and unexpectedly comic.

What makes these particular texts so valuable — and so worth your time — is precisely their combination of the miraculous and the mundane. The apostles in these narratives are not distant, stained-glass saints. They get hungry. They get tired. They argue with each other and with the people they are trying to convert. They face opponents who are clever and powerful and not easily dismissed. And they perform miracles that are, by any measure, astonishing — not the quiet, intimate miracles of the canonical gospels, but grand, theatrical, almost cinematic demonstrations of divine power that seem designed to leave no room for doubt. A camel passes through the eye of a needle. A talking dog carries a message. The dead rise. The earth opens. And through all of it, the apostles themselves remain recognizably human, which is perhaps the most miraculous thing of all.

It is worth pausing here to consider why texts like these were set aside in the first place, because understanding their exclusion is essential to understanding their significance. The process by which certain Christian writings became 'scripture' and others did not was neither quick nor clean. It took centuries of debate, of council meetings, of bishops arguing with each other across vast distances, of communities defending their favorite texts and attacking their rivals'. The criteria were multiple and sometimes contradictory: apostolic authorship (or at least apostolic connection), theological orthodoxy as it was understood at a given moment, liturgical usefulness, and simple popularity among the faithful. Texts that failed these tests — or that succeeded on some while failing on others — found themselves in an ambiguous middle ground. Some were condemned outright. Others were tolerated but not promoted. Others still were quietly preserved in monasteries and private collections, copied by monks who clearly found them too interesting to destroy even when their official status was uncertain.

The apocryphal acts of the apostles fall largely into this last category. They were widely read in the early centuries of Christianity — some of them appear to have been more popular than texts that eventually made it into the canon. They were translated into multiple languages, adapted for local audiences, expanded and condensed and retold in forms that suited different communities and different purposes. The church father Eusebius knew about them and was suspicious of them. The Manichaeans loved them and used them extensively. Orthodox communities read them for entertainment and edification while carefully noting that they were not, strictly speaking, scripture. This complicated reception history is itself a kind of story — a story about how communities decide what counts as sacred, what counts as true, and what counts as too dangerous or too strange to be given official sanction.

The specific texts at the heart of this volume have their own fascinating history of transmission and discovery. They survive in a small number of manuscripts, none of them particularly early, all of them showing signs of the copying and recopying that was the fate of any text that survived the turbulent centuries of late antiquity and the early medieval period. Scholars have debated their origins, their dates, their relationship to other apocryphal texts, and their theological significance. Some have argued that they preserve genuinely ancient traditions going back to the apostolic age itself. Others have been more cautious, seeing them as later compositions that drew on earlier material while adding new layers of meaning and narrative. The truth, as is so often the case in the study of ancient texts, is probably somewhere in between — and the uncertainty itself is part of what makes these documents so endlessly interesting to engage with.

Reading these texts today requires a certain flexibility of mind, a willingness to meet the ancient world on its own terms rather than forcing it into modern categories. The people who wrote and read these stories lived in a world saturated with the supernatural. Miracles were not exceptional events that required special explanation; they were part of the texture of daily life, evidence of the ongoing struggle between divine and demonic powers that everyone understood to be happening all around them, all the time. Magic was real. Demons were real. The gods of the pagan world were real, even if they were understood by Christians to be malevolent rather than benevolent forces. In this context, a story about an apostle performing a spectacular miracle was not primarily a fantasy or a metaphor — it was a claim about the nature of reality, a declaration that the power behind the apostles was greater than any other power in the world. To read these texts with condescension, as primitive superstition, is to miss their point entirely. To read them with genuine curiosity, as windows into a world that understood power and holiness and the sacred in ways profoundly different from our own, is to find them endlessly rewarding.

The World These Stories Came From

To fully appreciate what you are about to encounter, it helps to spend a moment imagining the world in which these stories were first told and written down. The Mediterranean basin of the first and second centuries of the Common Era was a place of extraordinary cultural complexity — a world where Greek philosophy rubbed shoulders with Egyptian mystery cults, where Roman administrative efficiency coexisted with Syrian mysticism, where Jewish apocalypticism was giving birth to a new movement that would eventually transform the entire Western world. Christianity in this period was not a single, unified thing. It was a loose collection of communities, spread across an enormous geographic area, connected by letters and traveling teachers and shared texts but divided by significant differences in belief and practice. There was no agreed-upon Bible, no settled creed, no institutional church in anything like the modern sense. There were instead dozens of competing versions of the Jesus story, each with its own emphases, its own heroes, its own understanding of what salvation meant and how it was to be achieved.

In this environment, stories about the apostles served a vital function. They were not merely entertainment, though they were certainly that. They were arguments — arguments about theology, about ethics, about the proper relationship between the new Christian communities and the surrounding pagan world. When an apostle in one of these stories defeats a pagan magician in a contest of miraculous power, the story is making a claim about the superiority of the Christian God over all rivals. When an apostle advocates for sexual renunciation and the abandonment of worldly attachments, the story is taking a position in a live debate about Christian ethics that was by no means settled. When an apostle travels to the ends of the earth to bring the gospel to people who have never heard it, the story is articulating a vision of universal mission that had profound implications for how communities understood their own identities and obligations.

Peter and Andrew are particularly interesting apostolic figures for this kind of storytelling because of the relationship between them. They are brothers, which immediately introduces a dynamic of similarity and difference, of shared history and individual destiny, that is rich with narrative possibility. Peter is the leader, the spokesman, the one who speaks first and acts boldly, who is remembered in the canonical tradition for both his extraordinary faith and his extraordinary failures. Andrew is the introducer, the one who works behind the scenes, the first called but not the most prominent — a figure who in the apocryphal tradition gets to step out of his brother's shadow and demonstrate his own remarkable gifts and his own deep relationship with the divine. Together, they represent something important about how early Christianity understood its own mission: not as the work of solitary heroes, but as a collaborative enterprise, a shared journey undertaken by fallible human beings who supported and challenged each other along the way.

The geographic imagination of these texts is also worth dwelling on. The ancient world had its own version of what we might call mythological geography — a sense that the known world shaded, at its edges, into something stranger and more dangerous, populated by peoples and creatures that defied ordinary categories. The apostolic journeys in the apocryphal acts frequently take the apostles to these edges, to places that are simultaneously real and symbolic, where the ordinary rules of the world are suspended and the fundamental truths about human nature and divine power are revealed with unusual clarity. This is not accidental. The journey to the margins of the known world is a way of saying that the gospel is for everyone, that no human community is so remote or so strange that it falls outside the reach of divine love. It is also a way of creating narrative space for the kind of extreme, spectacular events that make these stories so memorable — because at the edges of the world, anything can happen, and the apostles' ability to navigate and prevail in these impossible situations is itself a demonstration of the power that sustains them.

The social world reflected in these texts is equally fascinating. Early Christianity was, in significant ways, a movement of the margins — it drew heavily from populations that had limited power and status in the Roman world: women, slaves, freedmen, artisans, the urban poor. The apocryphal acts reflect this social reality in complex ways. Women are often central figures — not merely passive recipients of the apostles' ministry but active agents who make choices, take risks, and sometimes pay terrible prices for their faith. The stories engage seriously with questions of class and status, with the tensions between wealth and spiritual commitment, with the ways that conversion to Christianity could disrupt existing social arrangements and create new kinds of community. Reading these texts as social documents, as reflections of the lived experience of early Christian communities, adds a layer of richness to what might otherwise seem like simple adventure stories.

There is also the question of what scholars call intertextuality — the way these texts relate to other texts, both within the Christian tradition and outside it. The apocryphal acts are deeply aware of the canonical gospels and of the letters of Paul; they echo and rework familiar themes and images in ways that reward careful attention. But they are also in conversation with the wider literary culture of the ancient world — with the Greek novels, with the traditions of aretalogy (the literature of miraculous deeds), with philosophical biography, and with the rich tradition of Jewish storytelling that shaped early Christianity so profoundly. Recognizing these connections does not diminish the texts; it deepens them, revealing them as sophisticated literary productions that were engaging with the full range of cultural resources available to their authors.

Why These Stories Matter Now

It would be easy to frame a book like this purely as an exercise in historical recovery — as an attempt to restore to view texts that have been unjustly neglected, to give back to the historical record something that was taken away. And that framing is not wrong. There is genuine value in simply knowing that these texts exist, in understanding that the Christianity of the first several centuries was more diverse and more imaginatively fertile than the official story suggests. For anyone interested in the history of religion, in the development of Christian theology and practice, in the social history of the ancient Mediterranean world, these texts are primary sources of the first importance, and their relative obscurity in popular culture is a genuine loss.

But the significance of these stories goes beyond their historical value, and it would be a disservice to present them merely as curiosities from a distant past. These are narratives that grapple with questions that remain urgently alive: What does it mean to commit yourself to a set of beliefs so completely that you are willing to reorganize your entire life around them? How do communities of faith navigate the tension between their ideals and the messy realities of human behavior? What is the relationship between spectacular, miraculous intervention and the quieter, more sustained work of living faithfully day after day? How do we respond when the world we encounter does not match the world we were promised? These are not merely ancient questions. They are the questions that animate religious life in every age, including our own.

There is also something to be said for the sheer pleasure of these stories as stories. We live in an age that has rediscovered the epic, that hungers for narratives of extraordinary journeys undertaken by flawed but determined human beings in pursuit of something larger than themselves. The apostolic adventures in these texts have all the ingredients of the best contemporary storytelling: compelling characters, high stakes, exotic settings, moments of genuine terror and genuine comedy, and an underlying seriousness of purpose that gives the entertainment a moral weight. These are not lightweight diversions. They are stories that take seriously the idea that human choices matter, that the world can be changed by the actions of individuals who are willing to pay the cost of their convictions.

The miraculous elements, which might seem like obstacles for modern readers, are in fact among the most interesting aspects of these texts when approached with the right kind of attention. The miracles in the apocryphal acts are not random demonstrations of power; they are carefully crafted narrative events that illuminate character, advance themes, and make arguments. When a miracle occurs in these stories, it is worth asking: What is this miracle saying? What does it reveal about the nature of the divine, about the relationship between the apostle and God, about the community that is witnessing it? Approached this way, the miraculous becomes not a stumbling block but a doorway — a way of accessing the deepest concerns and convictions of the people who told these stories and the communities who preserved them.

It is also worth noting that the study of apocryphal texts has undergone something of a renaissance in recent decades. Scholars who once dismissed these documents as late, derivative, and theologically suspect have increasingly come to recognize their importance as witnesses to the diversity of early Christianity and as literary achievements in their own right. New manuscript discoveries, new methodological approaches, and a broader cultural willingness to question received narratives have all contributed to a renewed interest in the hidden literature of the early church. This book participates in that renewal, bringing to a general audience material that has previously been largely confined to academic specialists, and doing so in a way that respects both the scholarly work that has illuminated these texts and the general reader's need for context, clarity, and narrative engagement.

One of the most striking things about spending time with these texts is the way they complicate our sense of what 'early Christianity' was. We tend to think of the early church as a relatively unified movement that gradually became more diverse as it spread and as heresies arose to challenge the original truth. The actual historical picture is almost the reverse: the early movement was extraordinarily diverse from the beginning, and the sense of a unified orthodoxy was something that had to be constructed over time, through enormous effort and often through the suppression of alternatives. The apocryphal acts are among the casualties of that suppression — not because they were straightforwardly heretical, but because they represented a kind of Christianity that was too wild, too popular, too difficult to control, too resistant to the institutional forms that the church was developing. Reading them today, we recover something of that original wildness, that original diversity, and we are reminded that the tradition we have inherited is not the only possible version of itself.

For readers who come to this material from a position of personal faith, the encounter with the apocryphal acts can be both challenging and enriching. Challenging, because these texts sometimes present views of Jesus, of salvation, of the proper Christian life that differ significantly from what most contemporary Christians believe. Enriching, because they demonstrate the extraordinary generative power of the core Christian story — its ability to inspire wildly different imaginative responses, to speak to radically different human situations, to be retold and reimagined in ways that preserve its essential energy while adapting it to new contexts. The faith that produced these stories was not a timid faith. It was a faith that believed the world could be transformed, that the power behind the apostles was greater than any force that could be arrayed against them, and that the journey — however long, however dangerous, however strange — was worth undertaking.

For readers who come without a faith commitment, as historians or literary scholars or simply as curious people interested in the ancient world, the texts offer a different but equally compelling set of rewards. They are windows into a world that was genuinely different from our own, a world in which the boundaries between the natural and supernatural were porous, in which the question of which divine power was greatest was a live and urgent political question, in which stories served as the primary medium through which communities argued about who they were and what they believed. Engaging with these texts seriously, on their own terms, is an act of genuine historical imagination — and it produces the kind of understanding that no amount of abstract theorizing can substitute for.

What you are about to read is, in the most literal sense, a hidden history — a history that was set aside, that survived by accident and by the stubborn devotion of people who found it too valuable to destroy, that has waited patiently for the moment when it would find new readers ready to receive it. The apostles at the center of these stories were, by all accounts, ordinary people who found themselves caught up in something extraordinary. The texts that tell their stories are themselves a kind of miracle — improbable survivors from a world that has otherwise largely vanished, bearing witness to the astonishing diversity of human religious imagination and to the enduring power of the story well told. The journey that begins on the next page is one that has been waiting for you. Step into it with an open mind and a willing heart, and you will not be disappointed.

The Acts of Peter and Andrew

Chapter 1

When Andrew left the city of the man-eaters, a cloud of light lifted him up and carried him to the mountain where Peter, Matthias, Alexander, and Rufus were sitting. Peter said, "Did things go well?" "Yes," Andrew answered, "though they hurt me badly." "Come then," said Peter, "and rest a while from your labors."

Chapter 2

And Jesus appeared to them in the form of a small child, greeted them, and told them to go to the city of the barbarians. He promised to be with them, and then departed.

Chapter 3

The four of them set out together. As they drew near the city, Andrew asked Peter, "Do many troubles await us here?" Peter replied, "I don't know, but there is an old man over there sowing. Let us ask him for bread. If he gives it to us, we will know that we are not going to be troubled; but if he says he has none, then troubles await us." They greeted the man and made their request. He said, "If you will look after my plough and oxen, I will go and fetch you bread." Peter asked, "Are those your oxen?" "No," the man said, "I have hired them." And he went off.

Chapter 4

Peter took off his cloak and tunic and said: This is no time for us to stand idle, especially when the old man is working on our behalf. He took the plough and began to sow. Andrew protested, took it from him, and sowed the seed himself, blessing it as he went. And Rufus and Alexander and Matthias, walking along the right side of the field, said: Let the sweet dew and the gentle wind come and rest upon this field. And the seed sprang up and the grain ripened.