I recently offered an explanation of the weird resurrection scene in the Gospel of Peter, in which Jesus expands gigantically from earth to heaven, and his cross ‘walks’ out of his tomb and talks to God (“Whence the Giant Jesus and his Talking Cross? The Resurrection in Gospel of Peter 10.39–42 as Prophetic Fulfilment of LXX Psalm 18“).
During the editing process, I made the decision to cut my original discussion of Paul Foster’s published response to Mark Goodacre’s unpublished interpretation of the resurrection scene in the Gospel of Peter — as it was not quite relevant. In ‘A Walking, Talking Cross or the Walking, Talking Crucified One? A Conjectural Emendation in the Gospel of Peter’ (Society of Biblical Literature International Meeting [Apocrypha and Pseudepigrapha Section], London, July 2011), as well as in an earlier blog post, Goodacre had argued for an emendation of σταυρός (‘cross’) to σταυρωθεντα (‘crucified [one]’, i.e. Jesus). Goodacre puts forward the possibility that ‘cross’ in an earlier Greek version of the Gospel of Peter had been written with the nomen sacrum ΣΤΑ. Early Christians often abbreviated certain divine names or titles, which they might have done with ΣΤΑ, which would then have originally stood for σταυρωθέντα (‘the crucified one’). But the scribe of the main surviving copy of the Gospel of Peter (the Akhmîm Fragment) misconstrued ΣΤΑ as σταυρόν (‘cross’). And so, the existence of a walking, talking cross in the Gospel of Peter, according to Goodacre, was the result of a copyist’s error. Goodacre’s proposed conjectural emendation therefore makes the text more ‘sensible’. It means that the Gospel of Peter does not make Jesus’s cross walk and talk, but rather Jesus (as ‘the crucified one’). After all, it would be much less surprising, at least for modern readers, to have a person walking and taking, rather than a cross. So Goodacre’s proposal has some degree of plausiblity.
I have argued in ‘Whence the Giant Jesus’ that the surviving text already makes perfectly good sense as a Christocentric interpretation of LXX Psalm 18. So it was not directly relevant to engage with Goodacre’s quite different alternative — although I did make mention of it. As you might expect, I favour my own explanation, rather than Goodacre’s conjectural solution (I mean, conjectural emendation is a last resort, am I right?)
Yet while Goodacre’s suggestion is only conjectural (without any direct textual support), I do consider that it was internally logical and possible. But Paul Foster disagreed. In a published article, Foster made three main criticisms of Goodacre’s proposal (‘Do Crosses Walk and Talk? A Reconsideration of Gospel of Peter 10.39–42’, JTS 64  97–99).
I do not consider any of Foster’s three criticisms at all fatal to Goodacre’s case. That’s what my deleted footnote had discussed, and it may be worthwhile preserving my reasons.
In his published response to Goodacre’s unpublished paper, Paul Foster objects that
(1) the proposed nomen sacrum is rare;
(2) the author would then have inconsistently translated ΣΤΑ as σταυρωθέντα in GPet 13.56; and
(3) the emendation produces a text in which Jesus is simultaneously supported by the two men and walks behind them
(Foster, ‘Do Crosses Walk and Talk?, pp. 97–99).
The first objection, while cogent, is hardly fatal. Plenty of things we see in early Christian texts are rare or unique. This might be a rare case of ΣΤΑ being used for σταυρωθέντα.
The second objection is evidentially neutral, given the Akhmîm Fragment’s tendency to employ other nomina sacra inconsistently, as Goodacre already notes. Foster’s first two objections raise the question of probability, but are far from being decisive.
The third objection misreads Goodacre’s interpretation of the resurrection scene. Goodacre’s interpretation sees the ‘two’ men or angels from heaven not as ‘supporting’ the [crucified] one, but ‘lifting up’ the one (according to Goodacre’s translation of the rare verb ὑπορθοῦντας in GPet 10.39c). Then, the crucified one subsequently follows the two out of the tomb (10.39d). Although Foster’s own interpretation is different, he needed to acknowledge that, on Goodacre’s particular interpretation, the sequence was quite coherent.
Foster goes on to argue that the scene of a mobile, talking cross is not ‘absurd’, as Goodacre stated, given the examples of cross piety in early Christianity, in which the cross is given an independent role as ‘a salvific object’ which is involved in action or gets addressed by other characters. I have some sympathy for the underlying point that this is an example of cross piety, and my own article discusses the cosmic nature of the cross piety in the Gospel of Peter. But Goodacre’s ISBL paper was really only taking its point of departure from the perceived oddness of the content of GPet 10.39-42. His argument, however, is based on text-critical considerations, in particular the Akhmîm Fragment’s late date and the large number of ‘errors, riddles, and puzzles’ it contains (p. 8). Moreover, as Foster had acknowledged in his commentary, the motif of cross piety fails to account for the innovation of a walking and talking cross, which is ‘not typical of the other forms of cross-devotion exemplified in patristic texts’ (Gospel of Peter, 418). Quite right – something more that “cross piety” is required as an explanation for the unique mobile, talking cross of the Gospel of Peter.
Foster’s counter-arguments therefore fail to convince; Goodacre’s case for textual emendation offers a plausible solution for a problematic text, albeit one which relies on recourse to conjectural emendation. I think ultimately that the debate is superseded by the solution I offered. Yet I find Goodacre’s proposal, while not likely, to be internally consistent and logically possible.