the heretics’ apostle and two pauline pseudepigrapha 349
teristic of the nag hammadi texts. This status is reinforced through the
frequent use of pauline references in other works, and there is even what
might be read as cross-reinforcement in the potential for the lines “grant
what no angel eye has seen and no archon ear has heard” (A 25–27) from
the Prayer to be read as referring to 1 cor 2:9, and also alluding to the
apocalyptic context of 2 cor 12:2–4—which provided the underlying moti-
vation for the Apoc. Paul. whether the “gnostic” readers of the nag ham-
madi collection wished to understand the true nature of the cosmos, or
to escape from it—or both!—they could find a paul to serve as a model, a
legitimator, or a founding figure, thanks to these two pseudepigrapha.
Paul, Peter, Thomas, and James
it is interesting to compare the figure of paul as created through these
pseudepigrapha with the figures of some of the other apostolic-era fig-
ures that are significantly represented among the nag hammadi writings.
Thanks to their roles in sacred history, they had status for subsequent gen-
erations of christians: they were important figures. As we will see through
briefly considering the most prominent works that deal with these figures,
of the four of them, paul is the one most amenable to being taken as a
guide or model for the nag hammadi readers.
Thomas
Thomas is the protagonist of the Book of Thomas and the alleged source
for the Gospel of Thomas. Both of these works present him as, like paul,
a recipient of esoteric wisdom, but unlike paul, in both cases Thomas is
firmly placed in a context that also includes Jesus, with whom Thomas has
a special and private relationship in the historical period preceding Jesus’
ascension and from whom Thomas receives his wisdom.24 corresponding
to the new Testament and other early christian accounts, Thomas is one
of Jesus’ earthly associates and gets his information in this world “straight
from the horses’ mouth,” whereas when it comes to acquiring wisdom,
paul is a solitary figure, interacting with heavenly beings and pursuing
his own quest.
24 in the Book of Thomas, the saviour describes Thomas as his “brother” and says “now
since it has been said that you are my twin and true companion.. .” (138.7–8). in the Gos-
pel of Thomas, Jesus takes Thomas aside to speak privately to him and to teach him secret
knowledge (35.7–14).