Freethought & Rationalism Archive

mountainman · 12-07-2007, 01:27 AM

I am prepared to argue the case that this text NHC 6.1
The Acts of Peter and the Twelve Apostles
was not written by a christian.

The text admittedly looks "christian", and the fact
that it is (IMO) almost certainly not requires some
discussion and analysis.

IMO the text is both
1) an Hellenic Ascetic Allegory
(which makes reference to the Bhagvad Gita)

and

2) a sharp and cutting parody on the spiritual
bankruptcy of the fourth century christian
ministry. (based on the C14 date 348 CE)

Here are my notes

The basis for this assessment requires to start at the
core of the "Pearl" allegory, and work outwards
as follows:

1) extract the core ascetic and healing allegory (28 lines)
2) extract the "The Big Question: The Name of the Healer?" (14 lines)
3) extract the "Mysterious Lithargoel". (14 lines)
4) extract the "Habitation and the Poor" (Hellenics) 14 lines

then 5)

and every single line left in the tractate is
a scathing parody of the ineptitude of the
christian ministry, the basic cognitive and
memory skills of the apostles; their lack of
any ascetic practices, and the relationship
of the christian ministry to the rich.

If anyone wants me to explain the humor of
any of these remnant lines, please ask.

My assessment is that this was authored by a
neopythagorean priest related to the ancient
ministry of Healing associated with the Asclepius
temples (or related sites).

Best wishes,

Pete Brown

QUOTE for the DAY:

The embodied (Soul) who has controlled his nature
having renounced all actions by the mind
dwells at ease in the City of Nine Gates,
neither working nor causing work to be done.

--- Bhagvad Gita 5:13

mountainman · 12-11-2007, 02:25 PM

Quote:

Originally Posted by A Collection of Academic Comments

Wilson and Parrott (Translators)

The following is taken from:
The Nag Hammadi Library in English
By James McConkey Robinson, and consists of the
introduction written to the work by its two translators:

"In spite of its present title, the Acts of Peter
and the Twelve Apostles is not just another one of the
apocryphal acrs of the apostles. The work of the apostles
is not the center of the narrative, but rather the work
of Lithagoel, who is actually Christ; only at the end
of the narrative can the tru apostolic activity begin.
The identification of Lithargoel, "the god of the glistening
stone", the god of the pearl, with Christ need not be too
surprising. Elsewhere in ancient texts Jesus is called
a pearl, and in fact the present narrative concerning
Lithargoel-Christ could conceivably have developed on the
basis of a passage like Revelation 2:17.

The Acts of Peter and the Twelve Apostles opens with Peter
and the apostles, after the crucifixion, setting off on a
journey. They locate a ship and sail away, finally arriving
at a city named Habitation. There Peter meets a pearl-
merchant, named Lithargoel, who invites the poor to come to
his city and obtain a pearl. Peter and his friends
successfully endure the difficult journey to the city of
Lithargoel [ED: 'Nine Gates], for they do as Lithargoel has
recommended: they renounce food and possessions, and hence
the robbers and beasts along the way do not bother them.
Finally Lithargoel disguises himself as a physician, then
reveals himself as Jesus Christ, and commissions the apostles
to go forth and minister to the sick and the poor.

In general TAOPATTA seems quite consistent with the developing
orthodoxy of the church of the second century, when this
tractate may have been composed. The emphasis on apostolic
poverty and the polemic against the rich are even rooted in
the New Testament. Though the tractate does not seem to
proclaim distinctively Gnostic ideas, it is clear that Gnostic
interpretters would have no trouble relating to such themes as
the stranger, the journey, the hidden pearl, and the expensive
garment of the world."

Martin Krause (1972)

Hans-Martin Schenke (1973,1989)

Compares TAOPATTA to Lucian's True Story.

According to Schenke, the figure (Lithargoel) may have existed
as a Jewish Angel, "something similar to a Jewish Asclepius".

Douglas M Parrott (1979)
From The Anchor Bible Dictionary, v. 5, pp. 264:

"This tractate is the first in the miscellaneous collection of Sahidic
Coptic tractates comprising Nag Hammadi Codex VI. For all its brevity (12 pages)
it is a remarkably complex document. The first half consists mainly of an account,
with heavy allegorical overtones, about a pearl merchant who attracts the poor but
is shunned by the rich, and who turns out not to have the pearl he is hawking;
it is available only to those willing to journey to his city. The pearl merchant's
name is Lithargoel, which means, according to the text, a lightweight, glistening
stone (5.16-18) (Wilson and Parrott 215 n.). The account takes place in on island
city identified simply as "Habitation" (the Coptic for which may be a translation
of the Greek word meaning "inhabited world").

Parrott's opinion on its dating (p. 265):

The earliest portion of the tractate - the allegory - probably should be dated
not later than the middle of the 2d century, because of the affinity with
Herm. Sim., which is dated in the mid-century or before. The tractate as a whole,
then, may have been put together in its present form toward the end of the 2nd
century, or early in the 3rd."

Stephen J Patterson (1991)

Andrea L Molinari (1995 Review)

F. Lapham (2003)
From An Introduction to the New Testament Apocrypha p.150:

"The short Coptic tractate contained in Codex VI of the
Nag Hammadi library under the title TAOPATTA is, in some ways,
the most enigmatic of all the recently discovered documents.
It is, in fact, the only extant copy of a work that hardly fits
into the Actus genre. Unlike the majority of the documents with
which it was found, it does not readily allow a Gnostic interpretation;
and, while it is clearly allegorical, it appears to represent a
composite work whose explication has not yet found agreement.

...[...]...

It would appear that the narrative begins with an account
of how the Apostles, anxious to commence their appointed
ministry, set out together on a missionary voyage to an
unknown destination.

Other Relevant Articles and References Index
The Acts of Peter and the Twelve Apostles (NHC 6.1):
Allegory, Ascent, and Ministry in the Wake of the Decian Persecution
by Andrea Lorenzo Molinari
also:
Author(s) of Review: Harold W. Attridge
The Journal of Religion, Vol. 81, No. 4 (Oct., 2001), pp. 638-640

Simon Peter's "Confession" and the Acts of Peter and the Twelve Apostles
Jesse Sell, Novum Testamentum, Vol. 21, Fasc. 4 (Oct., 1979), pp. 344-356
This article consists of 13 page(s).

Described as a Dénouement:

In literature, a dénouement consists of a series of events
that follow a dramatic or narrative's climax, thus serving
as the conclusion of the story. Conflicts are resolved,
creating normality for the characters and a sense of catharsis,
or release of tension and anxiety, for the reader.

Etymologically, the French word dénouement is derived
from the Old French word denoer, "to untie", from nodus,
Latin for "knot." Simply put, a dénouement is the unraveling
or untying of the complexities of a plot.

Sources, Redaction and Tendenz in the "Acts of Peter and the Twelve Apostles" (NH VI, 1)
Stephen J. Patterson, Vigiliae Christianae, Vol. 45, No. 1 (Mar., 1991), pp. 1-17
This article consists of 17 page(s).

"Second or third century date in Syria seems likely."

Petrine Controversies in Early Christianity:
Attitudes towards Peter in Christian Writings of the First Two Centuries
by Terence V. Smith
and
Review thereof - Author(s) of Review: Paul J. Achtemeier
Journal of Biblical Literature, Vol. 107, No. 2 (Jun., 1988), pp. 337-339
This article consists of 3 page(s).

The Nag Hammadi Library after Fifty Years:
Proceedings of the 1995 Society of Biblical Literature Commemoration
by John D. Turner, Anne MacGuire
and
Review thereof: The Nag Hammadi Library after Fifty Years
Author(s) of Review: Kurt Rudolph, Donald Dale Walker
The Journal of Religion, Vol. 79, No. 3 (Jul., 1999), pp. 452-457
This article consists of 6 page(s).

The Nag Hammadi Library and the Heresiologists
Frederik Wisse, Vigiliae Christianae, Vol. 25, No. 3 (Sep., 1971), pp. 205-223
This article consists of 19 page(s).

Hello?

Is Lithargoel in fact Jesus Christ, the son of the living God?
Do we get scared when we read this text, like Peter?

We know this text had an author who wrote c.348 CE.

Is there a textual critic in this forum?
Is Lithargoel in fact Jesus Christ, the son of the living God?

Hello?

Does everyone therefore this text is christian, and that
Lithargoel is of course of course and in fact Jesus Christ?

Did Jesus ever carry an unguent box and herbs?

Why are the acts of the apostles presented as
invariably inept?

The central figure is Lithargoel.
But is he in fact Jesus?

The path is ascetic, so why are the apostles always
seeking food, and board and lodgings?

Why did they stop outside the gates to
this City of Nine Gates?

Because they remained outsiders to the pearl:
the citizenship of the city, which Lithargoel had.

Why is fear used in describing the acts of the apostles?
Why do they twice prostrate themselves?

Why do they find it necessary to make a covenant
at the commencement of their journey, if they have
already made a covenant with Jesus before, in their
hearts to their guru. Why do they make it between
each other. Why do they make second and third
covenants --- between each other.

The ascetic "pearl" is used to parody the acts
of the christian ministry, early to mid fourth century.

The author may have been a priest of Ascepius.
One who was very clever with words, disputation
and with logic; one who espoused the ascetic
practices related to the "therapeutae" (students)
and adepts of the temples of Asclepia. These
were scattered all over Italy, and over the empire.

They could not use the sword against christianity.
This author has used the pen to parody the christian
church. Christians however, will read this 1001 times
are see "JESUS CHRIST" in Lithargoel every time.

But do these christians understand the ascetic path?

Who else can see this in the text?
Am I inventing something not there?
What is faulty in my modus operandi?

Any more questions?

Pete Brown

mountainman · 12-16-2007, 12:49 PM

Further Academic Summary:

István Czachesz (2002)

Extracted from
Dissertations of the University of Groningen
- Theology and Religious Studies

Apostolic commission narratives in the canonical
and apocryphal Acts of the Apostles

---- Czachesz, István (2002)

INTRODUCTION:

Instead of reporting the teachings and miracles of an apostle,
the narrative concentrated on the commission of the twelve apostles.
The text resembles fairy tales and is filled with symbols.
The narration changes back and forth between the first and third persons,
the first person narrator being identified as Peter.

P.156 - Journey to Nine Gates

p.158 - TAOPATTA and Pachomian Monasticism

Pachomius, the father of coenobite monasticism, organised communities
from c.323 to his death 346 CE in Upper Egypt. The monastic rules in their fullest
form are via the Latin translation of Jerome. These rules characterise
Pachomian monasticism of the fourth century.

Parallels are explored between the text of TAOPATTA
and these Rules of conduct.

p.165

"If we remain tranquil in our monasteries preserving
in prayer and psalms, and if we do not press upon the
people of the world, then God will rouse those very
people [...] and compel them [to] furnish our bodily
needs gladly" [35]

[35] Nilus of Ancyra, Ascetic Discourse 3.58 (Caner)

"To the internal evidence of the text, we add the widespread view
that the Nah Hammadi codices themselves were manufacturued and
used in a Pachomian monastry. [36]

[36] Wisse, "Gnosticism and Early Monasticism in Egypt"

p.166

SUMMARY of POINTS:

1) The narrative of TAOPATTA can be understood as an allegorical
tale about the monks' renunciation of the world.

2) The text handles some typical administrative issues of cenobite
monasticism in a similar way as the Rules of Pachomius.

3) TAOPATTA address the sociological conflicts of monasticism
that also influence the hagiographic literature

4) The central character of the book might have been inspired by
the figure of Pachomius that was surrounded by legendary tradition
soon after his death (346 CE).

5) Use of the text in the Pachomian monasteries fits into the larger
theory of the production and use of the NH codices in that milieu.

Conclusion

Several features of TAOPATTA make it plausible that the final
redaction of the book took place in Upper Egypt in a Pachomian
monastery between 347 and 367. [40]

p.167

Relation to Other Apostolic Acts

Acts of Philip in Asia Minor

The parallels between the two books ... can be explained
with the help of a third text, which perhaps was identical
with one of the sources of TAOPATTA. [43]

[43] Molinari identifies three sources:

1) story of the pearl merchant
2) the resurrection appearance
3) the author's theology.

"In TAOPATTA Jesus appears as a physician in the figure of Lithargoel.
In TAOP (The Acts of Philip) all three motifs occur abundantly.
Philip prays "Physician of our inner man, ...."

See also ... The healing of Charitane, the daughter of Nicoclides

p.170

"Another feature that connects TAPATTA with the Acts of John
(as well as with the Acts of Thomas) is the presence of polymorphy.
Here plymorphy is presented as metamorphosis, the subsequent
appearance of Jesus in various forms. The subsequent appearances
are related to different stages of the disciples' journey, and
the disciples do not recognise Jesus until they arrive at their
destination. The spiritual journey described in the text leads
to the true vision of Jesus.

p.170/171

General Conclusions

1. TAOPATTA written in a Pachomian monastery between 347 and 376 CE.
2. Most of the symbolic motifs are rooted in that monastic milieu.
3. One of its sources had contacts with The Acts of Philip
4. Both incorporate motif of John as mediator betwen Jesus and disciples.
5. The plot of TAOPATTA is quite different from that of other apostolic acts
6. Instead it contains one long commission narrative, describing a journey
through the stages of contemplative ascetic life.
7. It is not a biography, rather a biographical program,
an abstract model for imitation.
8. It does not seem to be an introduction to a longer text,
but rather a self contained allegorical tale
about divine call to an ascetic and spiritual life.

mountainman · 12-24-2007, 02:11 AM

A review article has been drafted.

TAOPATTA = "The Acts of Peter and the 12 Apostles"
is a fourth century Coptic text from Nag Hammadi.

Were there 11, 12 or 13 apostles?
Could they count?
Are they depicted as stupid?
Are they depicted as inept?
Are they shown to be non-ascetic?
Are they always seeking lodging?
Are they carrying luggage?
Do they know where they are?
Do they know where they are going?
Are they constantly afraid?
Was their ministry to judge the rich?
Could they heal?
Did they atcually enter the city of Nine Gates?
Or did they abstract about Robbers at the gate?
Did they recognise Jesus?
Did they recognise Lithargoel?
Did they recognise their own names?

And Peter was frightened,
for how did he know
that his name was Peter?

So my observation is that we have a
1600 year old bag of laughs, and the
author is sticking it up the fourth century
christians in no uncertain manner.

But why? Should we ask why?

Quote:

The power of parody is its ability to take the very things that make life onerous and unfulfilling—or even baldly terrifying—and by undermining them, give readers the courage to think of alternatives, of solutions. At its best, parody can knock a big, powerful entity down to a human scale, so that it can be seen for what it is, and dealt with sensibly and humanely. This is why parody is powerful, and feared, and protected by the First Amendment, and also why we in print should champion it.

The redeeming quality to the parody
is the explanation of the ascetic path,
to the citizenship of this 'city of nine gates'
which is the human body (See Gita ref, or
start counting) and the condition of the
embodied soul.

The "Pearl of Wisdom" is citizenship
of one's own body, and as a result
of this path, healing is transacted.

Finally, who are the "poor" in Habitation?
The city in the midst of the sea?

"And the leader among them
holding the palm branch
at the edge of the dock."

GREEK CIVILISATION.

"waves and large high walls
surrounding the bounds
of the city "

CONSTANTINE and HIS SONS
oppressed (via Christianity)
the Hellenic Asclepius tradition.
The HEALING TRADITION of a milenium.

Major temples, shrines and healing centers were scattered across
the empire according to ancient sources. Perhaps the best resource
available on the Asclepius Cult in the empire is located at:
http://www.theoi.com/Cult/AsklepiosCult.html

THEOI present a discussion of the following
59 Asclepius temples and/or shrines:

ABIA Village in Messenia,
AEGAE Town in Kilikia <<<<======= Apollonius of Tyana,
AIGINA Chief Town of Aigina,
AIGION Town in Akhaia,
ALEXANDRIA Chief City of Ptolemaic Egypt (Greek Colony),
ALIPHERA Village in Arkadia,
ARGOS Chief City of Argolis,
ASOPOS Village in Lakedaimonia,
ATHENS Chief City of Attika,
AULON Village in Messenia,
BALAGRAI Village in Kyrenaia in Libya (Greek Colony),
BOIAI Village in Lakedaimonia,
ELATEIA Village in Phokis,
EPIDAUROS LIMERA Village in Lakedaimonia,
EPIDAUROS Town in Argolis,
ERYTHRAI Town in Ionia / Lydia,
GERENIA Village in Messenia,
GORTYNA Village in Elis,
GORTYS Village in Arkadia,
GYTHEATAI Village in Lakedaimonia,
HYPSOI Village in Lakedaimonia,
KAOUS Village in Arkadia,
KLEITOR Village in Arkadia,
KORINTHOS Chief City of Korinthia,
KORONE Village in Messenia,
KOS Island in the South-Eastern Aegean,
KYLLENE Village in Ellis,
KYPHANTA Village in Lakedaimonia,
LEBENE Village in Krete,
LEUKTRA Village in Lakedaimonia,
LOUSIOS River in Arkadia,
MANTINEIA Town in Arkadia,
MEGALOPOLIS Chief City of Arkadia,
MEGARA Chief City of Megaris,
MELAINAI Village in the Troad,
MESSENE Chief City of Messenia,
MT ILIOS Mountain in Lakedaimonia,
NAUPAKTOS Town in Ozolian Lokris,
NEAR MEGARA,
Near SAUROS Hill in Elis,
OLENOS City in Akhaia,
OLYMPIA Village & Sanctuary in Elis,
PARAKYPARISSION Village in Lakedaimonia,
PATRAI Chief City of Akhaia,
PELLENA Village in Lakedaimonia,
PELLENE Town in Akhaia,
PERGAMON Chief City of Teuthrania,
PHLIOUS Town in Sikyonia,
ROME Chief City of Latium,
SIKYON Chief City of Sikyonia,
SMYRNA City in Aiolis / Lydia,
SPARTA Chief City of Lakedaimonia,
TANAGRA Town in Boiotia,
TEGEA City in Arkadia,
THELPOUSA Village in Arkadia,
THERAI Village in Lakedaimonia,
TITANE Village in Sikyonia,
TITHOREA Village in Phokis,
TRIKKE Town in Histiaiotis in Thessalia

Sources cited at THEOI are these:

Aristophanes, Plutus - Greek Comedy C5th-4th B.C.
Aristophanes, Wasps - Greek Comedy C5th-4th B.C.
Herodotus, Histories - Greek History C5th B.C.
Plato, Ion - Greek Philosophy C4th B.C.
Strabo, Geography - Greek Geography C1st B.C. - C1st A.D.
Pausanias, Description of Greece - Greek Travelogue C2nd A.D.
Aelian, On Animals - Greek Natural History C2nd-3rd A.D.
Aelian, Historical Miscellany - Greek Rhetoric C2nd-3rd A.D.
Philostratus, Life of Apollonius of Tyana - Greek Biography C2nd A.D.
Philostratus the Younger, Imagines - Greek Rhetoric C3rd A.D.
Callistratus, Descriptions - Greek Rhetoric C4th A.D.
Ovid, Fasti - Latin Poetry C1st B.C. - C1st A.D.
Cicero, De Natura Deorum - Latin Rhetoric C1st B.C.
Pliny the Elder, Natural History - Latin Encyclopedia C1st A.D.
Seneca, Phaedra - Latin Tragedy C1st A.D.
Statius, Silvae - Latin Epic C1st A.D.
Suidas - Byzantine Greek Lexicon C10th A.D.

Best wishes,

Pete Brown

12-07-2007, 01:27 AM	#11
mountainman Contributor Join Date: Mar 2006 Location: Falls Creek, Oz. Posts: 11,192	The Parody of TAOPATTA I am prepared to argue the case that this text NHC 6.1 The Acts of Peter and the Twelve Apostles was not written by a christian. The text admittedly looks "christian", and the fact that it is (IMO) almost certainly not requires some discussion and analysis. IMO the text is both 1) an Hellenic Ascetic Allegory (which makes reference to the Bhagvad Gita) and 2) a sharp and cutting parody on the spiritual bankruptcy of the fourth century christian ministry. (based on the C14 date 348 CE) Here are my notes The basis for this assessment requires to start at the core of the "Pearl" allegory, and work outwards as follows: 1) extract the core ascetic and healing allegory (28 lines) 2) extract the "The Big Question: The Name of the Healer?" (14 lines) 3) extract the "Mysterious Lithargoel". (14 lines) 4) extract the "Habitation and the Poor" (Hellenics) 14 lines then 5) and every single line left in the tractate is a scathing parody of the ineptitude of the christian ministry, the basic cognitive and memory skills of the apostles; their lack of any ascetic practices, and the relationship of the christian ministry to the rich. If anyone wants me to explain the humor of any of these remnant lines, please ask. My assessment is that this was authored by a neopythagorean priest related to the ancient ministry of Healing associated with the Asclepius temples (or related sites). Best wishes, Pete Brown QUOTE for the DAY: The embodied (Soul) who has controlled his nature having renounced all actions by the mind dwells at ease in the City of Nine Gates, neither working nor causing work to be done. --- Bhagvad Gita 5:13

12-16-2007, 12:49 PM	#13
mountainman Contributor Join Date: Mar 2006 Location: Falls Creek, Oz. Posts: 11,192	TAOPATTA - István Czachesz (2002) Further Academic Summary: István Czachesz (2002) Extracted from Dissertations of the University of Groningen - Theology and Religious Studies Apostolic commission narratives in the canonical and apocryphal Acts of the Apostles ---- Czachesz, István (2002) INTRODUCTION: Instead of reporting the teachings and miracles of an apostle, the narrative concentrated on the commission of the twelve apostles. The text resembles fairy tales and is filled with symbols. The narration changes back and forth between the first and third persons, the first person narrator being identified as Peter. P.156 - Journey to Nine Gates p.158 - TAOPATTA and Pachomian Monasticism Pachomius, the father of coenobite monasticism, organised communities from c.323 to his death 346 CE in Upper Egypt. The monastic rules in their fullest form are via the Latin translation of Jerome. These rules characterise Pachomian monasticism of the fourth century. Parallels are explored between the text of TAOPATTA and these Rules of conduct. p.165 "If we remain tranquil in our monasteries preserving in prayer and psalms, and if we do not press upon the people of the world, then God will rouse those very people [...] and compel them [to] furnish our bodily needs gladly" [35] [35] Nilus of Ancyra, Ascetic Discourse 3.58 (Caner) "To the internal evidence of the text, we add the widespread view that the Nah Hammadi codices themselves were manufacturued and used in a Pachomian monastry. [36] [36] Wisse, "Gnosticism and Early Monasticism in Egypt" p.166 SUMMARY of POINTS: 1) The narrative of TAOPATTA can be understood as an allegorical tale about the monks' renunciation of the world. 2) The text handles some typical administrative issues of cenobite monasticism in a similar way as the Rules of Pachomius. 3) TAOPATTA address the sociological conflicts of monasticism that also influence the hagiographic literature 4) The central character of the book might have been inspired by the figure of Pachomius that was surrounded by legendary tradition soon after his death (346 CE). 5) Use of the text in the Pachomian monasteries fits into the larger theory of the production and use of the NH codices in that milieu. Conclusion Several features of TAOPATTA make it plausible that the final redaction of the book took place in Upper Egypt in a Pachomian monastery between 347 and 367. [40] p.167 Relation to Other Apostolic Acts Acts of Philip in Asia Minor The parallels between the two books ... can be explained with the help of a third text, which perhaps was identical with one of the sources of TAOPATTA. [43] [43] Molinari identifies three sources: 1) story of the pearl merchant 2) the resurrection appearance 3) the author's theology. "In TAOPATTA Jesus appears as a physician in the figure of Lithargoel. In TAOP (The Acts of Philip) all three motifs occur abundantly. Philip prays "Physician of our inner man, ...." See also ... The healing of Charitane, the daughter of Nicoclides p.170 "Another feature that connects TAPATTA with the Acts of John (as well as with the Acts of Thomas) is the presence of polymorphy. Here plymorphy is presented as metamorphosis, the subsequent appearance of Jesus in various forms. The subsequent appearances are related to different stages of the disciples' journey, and the disciples do not recognise Jesus until they arrive at their destination. The spiritual journey described in the text leads to the true vision of Jesus. p.170/171 General Conclusions 1. TAOPATTA written in a Pachomian monastery between 347 and 376 CE. 2. Most of the symbolic motifs are rooted in that monastic milieu. 3. One of its sources had contacts with The Acts of Philip 4. Both incorporate motif of John as mediator betwen Jesus and disciples. 5. The plot of TAOPATTA is quite different from that of other apostolic acts 6. Instead it contains one long commission narrative, describing a journey through the stages of contemplative ascetic life. 7. It is not a biography, rather a biographical program, an abstract model for imitation. 8. It does not seem to be an introduction to a longer text, but rather a self contained allegorical tale about divine call to an ascetic and spiritual life.

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