The Apocalypse of Paul (nhc v,2), a second-century Valentinian text, imagines Paul’s progression up to the tenth level of heaven. Not only is this a reference to the third-person account in 2 Corinthians, but also a clear indication of the baptismal liturgy in the Valentinian text as the audience joins Paul after the third heaven and ascends through the upper levels while reciting the visionary tale in the first person after their initiation. Ultimately, this paper shows how the second-century Valentinian memory of Paul is a coalescence of his mystical religiosity and authority and the imagistic ritual practices of the Valentinians. Methodologically, this paper follows a traditional historical and text critical approach, augmented with social memory theory and cognitive ritual studies. In this paper, it is argued that the Apocalypse of Paul integrates of the memory of Paul and his ascent according to 2 Corinthians with contemporary Valentinian ritual practices.
'“The Tripartite Tractate 1,5:51.1–138.27”', in Harold W. Attridge and Elaine H Pagels(eds)Harold W. Attridge(ed), Nag Hammadi Codex I (The Jung Codex): Introductions Texts Translations Indices, (Brill, Leiden2000) 192-337Nag Hammadi Studies 22..
CoxeCleveland A., '“Clement of Alexandria”', in Alexander Roberts and James Donaldson(eds), Ante Nicene Fathers Volume II: Fathers of the Second Century: Hermas Tatian Athenagoras Theophilus and Clement of Alexandria (Entire), (Hendrickson, Peabody, MA2004a) 163-604.
DeConickApril D., '“Heavenly Temple Traditions and Valentinian Worship: A Case for First Century Christology in the Second Century”', in Carey C. Newman, James R. Davila and Gladys S. Lewis(eds), The Jewish Roots of Christological Monotheism: Papers from the St. Andrews Conference on the Historical Origins of the Worship of Jesus, (Brill, Leiden1999) 308-341.
HimmelfarbMartha, '“The Practice of Ascent in the Ancient Mediterranean World”', in John J. Collins and Michael Fishbane(eds), Death Ecstasy and Other Worldly Journeys, (New York University Press, New York1995) 112-136.
KalerMichaelPainchaudLouisBussièresMarie-Pierre, '“The Coptic Apocalypse of Paul, Irenaeus’ Adversus Haereses 2.30.7, and the Second-Century Battle for Paul’s Legacy”' (2004) 12(2) Journal of Early Christian Studies: 173-193.
'“The Apocalypse of Paul 2:17,19–24,9”', in William MacRae(ed)Douglas M. Parrott(ed), Nag Hammadi Codices V2–5 and VI with Papyrus Berolinensis 8502 1 and 4, (Brill, Leiden2000) 50-63Nag Hammadi Studies 11..
'“The Prayer of the Apostle Paul I,I: A.I-B.10”', in Dieter Mueller(ed)Harold W. Attridge(ed), Nag Hammadi Codex I (The Jung Codex): Introductions Texts Translations Indices, (Brill, Leiden2000) 5-13Nag Hammadi Studies 22..
RensbergerDavid K., '“As the Apostle Teaches: The Development of the Use of Paul’s Letters in Second-Century Christianity”', (University Microfilms International, Ann Arbor1981) (dissertation Yale University).
ScopelloMadeleine, '“The Prayer of the Apostle Paul”', in Marvin Meyer(ed), The Nag Hammadi Scriptures: The Revised and Updated Translation of Sacred Gnostic Texts The International Edition, (HarperOne, New York2007) 15-16.
UroRisto, '“Gnostic Rituals from a Cognitive Perspective”', in Petri Luoman, Ilkka Pyysiänen and Risto Uro(eds), Explaining Christian Origins and Early Judaism: Contributions from Cognitive and Social Science, (Brill, Leiden2007) 115-140.
WaldsteinMichaelWisseFrederik, '“The Apocryphon of John: Synopsis of Nag Hammadi Codices ii, 1: iii,1: and iv,1 with bg 8502,2”', in James M. Robinson(ed), The Coptic Gnostic Library: A Complete Edition of the Nag Hammadi Codices Volume II I, (Brill, Leiden1995).
DeConick2001233–234. DeConick observes “Through the baptismal ceremonies which included anointing with holy oil the initiate is reborn of the Holy Spirit and then is invested with this [holy] Spirit (64:23–27). Furthermore the investment of the Holy Spirit through the initiatory rituals is connected to the investment with the redeeming Name of God. Indeed in Philip the initiate not only gains the name of Christ through chrism (74:12–25) becoming a ‘Christian’ but he now is transformed into ‘a Christ’ (67:29).” DeConick 2016 185.
Clement of AlexandriaExc.23.1–3 (Casey 1934 58–59).
Crum 2005 80B. See also Van den Broek198613. For a more detailed consideration of the use of the Coptic use of ⲉⲓⲛⲉ for ὁµοῖωσις see Roig Lanzillotta 2013 84n58.
Heracleon frag. 13 (Brooke200468–69; Heine 1989 302). Heracleon’s position is detailed below.
Heracleon frag. 11 (Brooke200466; Heine 1989 266). One should note the alternative reading of Roig Lanzillotta who considers Heracleon’s remarks in fragments 11 13 and 20 to indicate not a rereading of Luke 10:30 but rather a reference to the demonic and dark aspects of the Jerusalem imagery as it connects to the demigod whom the Jews worshipped. In either case we may recognize the decidedly negative depiction of the lower and earthly realms depicted in the Apoc. Paul nhc v2. Roig Lanzillotta 2016 114–16 esp. 115n38.
However as Thomassen2006112observes given its location within the psychic temple Heracleon “must mean the psychic level of the cosmos where souls in general are located including the souls of the spirituals.”
IrenaeusHaer.1.5.3 (Unger 1992 34; Rousseau and Doutreleau 1979 81–82).