Acts of Peter and the Twelve

Before its discovery in Nag Hammadi, Egypt in 1945,[4] the text was completely unknown.[12] The discovered text is written in Coptic and was likely created in c. 300–350 AD.[6] The retention of two Greek vocatives in the text, however, is evidence that the tractate is a translation of a Greek original.[6] Scholars give a general estimate for the date of the original as the 2nd or 3rd century AD,[13] but its final redaction may have been written as late as 367 AD.[1][2]

The first four sheets of papyrus, containing pages 1–8, have some damage to the text at the top.[6][10] Thus, the introductory lines are unclear.[2] On the other two sheets of papyrus, containing pages 9–12, the text is mostly intact.[14][15]

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.[16] The publication was part of the work of the Coptic Gnostic Library Project, which began in 1966 at Claremont Graduate University.[17] Douglas M. Parrott and R. McL. Wilson translated the text to English.[18]

The text has also been translated into French, German, and Norwegian.[19]

Pearl

The apostles embark on a journey by sea.[20] They arrive at a small city called Habitation[21] and Peter seeks lodging.[22] A man with a beautiful form and stature wearing a cloth and a gold belt comes out,[23] holding a book cover and a staff.[24] He is crying out "Pearls! Pearls!"[25] Peter greets the man as a brother and friend[26] and asks for lodging for him and the other apostles.[27] The man introduces himself as a fellow stranger and repeats his cries of "Pearls! Pearls!"[28] The rich men of the city hear his voice[29] but do not acknowledge him because they do not see anything of value on him.[30] On the other hand, the poor and the beggars ask to see the pearl,[31] and the man invites them to his city to receive it for nothing.[32] He introduces himself as Lithargoel, meaning "the light, gazelle-like stone."[33]

Lithargoel explains to Peter the difficulties of the road[34] to the city of Nine Gates.[35] He tells Peter that they must abandon everything they have and fast to travel on this road[36] since there are many dangers to evade, including robbers and wild beasts.[37] Lithargoel encourages Peter by saying Jesus gives strength[38] and says that he believes in the Father who sent him.[39] Peter meets an old man and asks about the name of the city,[40] and Peter comes to understand that the city is named Habitation because those who endure the trials and difficulties of the storms will inhabit the city and be included in the kingdom of heaven.[41] Peter and the apostles forsake everything as Lithargoel instructed[42] and evade the hardships successfully.[43] They rest at the city gate and talk about the faith.[44]

Peter

The apostles do not recognize Lithargoel after he changes his appearance to a physician.[45] Peter is frightened when the physician addresses him by his name,[46] but Peter then recognizes him as Jesus Christ.[47] The apostles worship him[48] and pledge to do as he wishes.[49] Jesus gives them an unguent box and pouch and commands them to go back to the city of Habitation to teach all those who have believed in his name.[50] He promises to reward them[51] and asks them to provide for the poor until he gives them something better.[52]

Jesus explains that his name surpasses all riches and that the wisdom of God surpasses gold, silver, and precious stones.[53] He tells them to heal all the sick in the city who believe in his name.[54] John asks how they can heal bodies since they have not been taught to be physicians.[55] Jesus explains that physicians of souls heal the heart.[56] They need to heal the bodies first so that the people may believe in them and their power to heal the illnesses of the heart.[57] Jesus also tells the apostles not to dine with the rich men of the city who do not acknowledge him[58] and to judge them with uprightness so that their ministry may be glorified and his name may be glorified in the churches.[59] The apostles worship the Lord Jesus and he departs from them in peace.[60]

Since the narrative voice shifts between first and third person, scholars have debated whether it is the work of multiple authors or use of literary technique.[4] Andrea L. Molinari argues that the text contains five voice shifts and three separate sources, but a shift in voice does not necessarily entail a change of source.[61] Citing analyses by Vernon K. Robbins[62] and Stephen J. Patterson,[63] Molinari notes that in the narration of ancient sea-voyage stories, it was common to shift to first-person plural voice.[64] But the text also has voice shifts when the narrative perspective changes.[65] Molinari concludes that the author of the text added his own material to the end of two other sources.[66] Molinari believes that the entirety of the text up to the point that the physician quickly leaves and comes back (1.1–9.1) is from a single source.[66] He believes that the post-resurrection appearance (9.1–9.29) is from a second source.[66] The remainder of the text (9.30–12.19), in Molinari's view, is the author's attempt to link the other two sources with his own beliefs about pastoral ministry.[67]

Pachomius

István Czachesz argues that the text is an allegory for monasticism and that it came from a Pachomian monastery in 347–367 AD.[2][7] Czachesz sees parallels between the written Pachomian rules and Lithargoel's warnings about avoiding the dangers of the road.[68] Czachesz believes that the city of Habitation could be symbolic of the monastery, and Lithargoel could represent Pachomius.[69] Furthermore, the themes expressed by Jesus near the end of the text—providing for the poor, healing them, and condemning the rich—match the Pachomian monastic tradition.[70]

Czachesz also finds the explanation for the meaning of Lithargoel's name questionable.[1] He considers it grammatically problematic to simply combine the Greek words for 'stone' and 'light.'[71] He suggests instead that the name comes from the Greek adjective meaning 'forgetful,' which is also used in Syriac as a Greek loanword.[72] This change allows Czachesz to theorize that Lithargoel was originally the protagonist of the pearl merchant story, based on similarities to the Hymn of the Pearl.[73] It also allows Czachesz to identify Syria as the origin of the pearl narrative,[74] which was later edited by the Pachomian redactor.[75]

Scholars debate whether the work is Gnostic, since the Nag Hammadi library contains mostly Gnostic writings.[76] Although the text lacks explicitly Gnostic views, its themes could be interpreted as Gnostic.[3][76] Molinari hypothesizes that the source material of the pearl merchant story contained elaborate Gnostic themes,[77] but Czachesz considers Molinari's Gnostic hypothesis unnecessary.[78]

Alicia J. Batten explores thematic affinities between the text and the Epistle of James.[79] She sees the most obvious and significant similarities between the two works as the critique of the rich and the directive to care for the poor.[80] Both works also emphasize endurance, renunciation of the world, and healing both the body and soul.[80] She concludes that although the author does not explicitly cite James, the author may have drawn from ideas in James.[81]

• The Acts of Peter and the Twelve Apostles complete text at The Gnostic Society Library