Such ideas of an incomprehensible and unperceivable pre-existing
deity are found in various of the Nag Hammadi tracts. In the
Apocryphon of John, for example, Jesus talks of the Monad, an
undivided supreme deity, in the following terms:The Monad [is a] monarchy with nothing above it. It is [he
who] exists as [God] and Father of everything, [the invis-
ible one] who is above [everything, who is] imperishability,
existing as a pure light which no [eye] can behold.
(Nag Hammadi Codex II, 2.25–32,
in Robinson 1988: 106)Similar statements about the unknowability of the supreme pre-
existing deity occur in other texts in the Nag Hammadi library,
such as the Tripartite Tractatein Codex I, the Gospel of Philipin
Codex II, and the epistle of Eugnostos the Blessedin Codex III.
Perhaps the most striking feature of the Nag Hammadi texts
is that they present well-known biblical stories in disconcert-
ingly unfamiliar ways. The character of Mary Magdalene appears
in the canonical gospels as one of Jesus’ closest associates. The
Gospel of Philip from Nag Hammadi gives that association a
new twist:And the companion of the [Saviour is] Mary Magdalene.
[But Christ loved] her more than [all] the disciples [and used
to] kiss her [often] on her [mouth]. The rest [of the disci-
ples were offended] by it [and expressed disapproval]. They
said to him, ‘Why do you love her more than all of us?’
The Saviour answered and said to them, ‘Why do I not love
you like her?’
(Nag Hammadi Codex II, 63.34–64.5,
in Robinson 1988: 148)In addition to the unusual narrative, we see here also the impor-
tance attached in these texts to seeking out the divine through
insight and knowledge.ORTHODOXY AND ORGANIZATION IN EARLY CHRISTIANITY
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