Coptic Apocalypse Of Paul

It is the second of five treatises in Codex V of the Nag Hammadi library texts, taking up pages 17–24 of the codex's 85 pages. The text describes a Gnostic cosmogony and interpretation of Pauline epistles via its portrayal of Paul the Apostle as an apocalyptic hero. The content of the text can be divided into three parts: an epiphany scene, a scene of judgment and punishment, and a heavenly journey in which Paul ultimately ascends to the tenth level of heaven. The basis of the ascent narrative is Paul's own writing in 2 Corinthians 12. The ideas presented in the text are consistent with Valentinianism.

The text was discovered in Nag Hammadi, Egypt in 1945 as one of the 51 total treatises transcribed into the 13 codices that make up the Nag Hammadi library. The codices had been buried around 400 AD. The writing is a Coptic translation of a Greek original. Scholars disagree on the date of authorship of the original Apocalypse of Paul text, ranging from the late-second century to the fourth century.

The first 12 lines of the text are either missing or extensively damaged. There are also gaps at the top and bottom of each page, but some of the text can be reconstructed.

Along with the rest of the works in the Nag Hammadi library, the text was translated into English and published in The Nag Hammadi Library in English in 1977. The publication was part of the work of the Coptic Gnostic Library Project, which began in 1966 at Claremont Graduate University. George W. MacRae and William R. Murdock translated the text to English. Michael Kaler presented an additional English translation in 2008. The text has also been translated into French, German, and Spanish.

Paul asks a little child for directions to Jerusalem. The child requests Paul's name to show him the way. The child knows who Paul is and wants to find an excuse to talk more. The child reveals that Paul is blessed and has been called to Jerusalem to meet his fellow apostles. The child claims to be the accompanying Spirit and urges Paul to awaken his mind. The child concludes the speech by mentioning powers, authorities, and demons. The child instructs Paul to acknowledge that he is standing on the mountain of Jericho. Then the child guides Paul to the twelve apostles who greet him.

The Holy Spirit lifts up Paul to the third and fourth heavens. Paul looks down and sees individuals on Earth, and the twelve apostles are at his sides. In the fourth heaven, Paul witnesses angelic beings resembling gods. The angels bring a soul from the realm of the dead and whip it. The soul questions the reason for its suffering. A toll collector responds by condemning its lawless actions. The soul challenges the toll collector to present witnesses and evidence of its deeds.

Three witnesses arrive. The first witness claims to have caused the soul anger and envy. The second witness accuses the soul of murder. The third witness claims to have granted darkness so the soul could sin. The soul feels sorrow and is cast down. It inhabits a prepared body as the witnesses conclude. The Spirit calls Paul to proceed, and the gate opens to the fifth heaven.

In the fifth heaven, a great angel holds an iron rod. Three other angels are also present, competing with each other and wielding whips to urge souls towards judgment. Paul proceeds with the Spirit, and the gate opens for him. Paul advances to the sixth heaven. He sees his fellow apostles while being led by the Holy Spirit. A radiant light shines upon the sixth heaven. Paul addresses the toll collector in the sixth heaven and requests access, and the toll collector opens for him.

In the seventh heaven, Paul encounters an old man who has a throne that surpasses the Sun's brightness by sevenfold. He addresses Paul as the blessed and chosen one and asks about his destination. Paul says that he is going to the place from which he came. The old man asks where he is from, and Paul responds that he is going down to the world of the dead to release captives from Babylon's captivity. The old man questions how Paul will escape him. The Spirit advises Paul to show the old man a sign. Paul gives the sign, and the old man turns his face downward toward his creation and authorities.

The seventh heaven opens, and Paul goes up to the Ogdoad. He sees the twelve apostles who greet him, and Paul ascends to the ninth heaven. Paul greets everyone there and continues to the tenth heaven, where he greets his fellow spirits.

 

Theology professor Lautaro Roig Lanzillotta examines the cosmological framework of the text. The text divides the cosmos into the material world, the celestial realm (up to the seventh heaven), and the divine realm (the Ogdoad, ninth heaven, and tenth heaven). Roig Lanzillotta believes that the apostles accompany Paul only to the top of the celestial realm, since Paul is portrayed as a higher Gnostic authority than they are. The apostles' authority is limited to serving the demiurge, who appears in the text as the old man in the seventh heaven. The neutral description of the old man indicates that he represents the God of Judaism and non-Gnostic Christianity, but he is considered an inferior creator deity by Gnostics. The text's description of the divine realm is minimal because its importance comes from its hierarchical position, placing the intellect above the passions.

In a study comparing Valentinianism in the text with the First Apocalypse of James, Eirini Bergström outlines the role of the toll collectors. She notes that while the toll collectors act as both judge and gatekeeper, Paul is allowed to pass through the fourth and fifth heavens as an observer before speaking with the toll collector in the sixth heaven. Gatekeepers in Egyptian mythology guarded the doors to the underworld and punished souls. Souls had to provide correct words to pass. Bergström states that the toll collectors are ignorant rather than evil since they incorrectly believe that the demiurge whom they serve is the true God.

In the text, Paul stands on the "mountain of Jericho," which does not exist. Researcher Jean-Marc Rosenstiehl hypothesizes that it is Mount Nebo (near the city of Jericho), based on an unrelated Egyptian apocryphon that also makes reference to a "mountain of Jericho." Professor Michael Kaler considers Rosenstiehl's idea extremely speculative. Dr. Matthew Twigg rejects Rosenstiehl's theory and proposes instead that the "mountain of Jericho" is an allegory for overcoming the devil of the material world.

Professor Jacques van der Vliet questions scholarly consensus on the basis, doctrine, and dating of the text. While he accepts the obvious intertextuality with 2 Corinthians 12, he believes Galatians 1–2 must also be considered as primary intertext. This interpretation shifts the focus to Paul's mission and relationship with the apostles. Van der Vliet likewise acknowledges the Valentinian ideas in the text but considers them residual traces of the movement rather than definitive proof of being written in the second century. Van der Vliet instead believes the text dates to the fourth century, based on the interest in apocalyptic literature and Paul at that time.

Van der Vliet's writing is partially in response to the views of Michael Kaler. Kaler argues that the text takes the Valentinian side of a debate between Christians, whereas Against Heresies (written c. 180 AD by Irenaeus) takes the anti-Valentinian side. According to Kaler, the sides disagreed about the nature of the heavenly realms, and both sides sought to use the authority of Paul to legitimize their respective viewpoints. Since Paul mentions only the third heaven in 2 Corinthians 12, the Gnostics would have to show that Paul ascended higher.

• Life of Basil the Younger (Russian Wikipedia)
• Aerial toll house in Eastern Orthodox Christianity
• Matarta in Mandaeism