unexplored. Why is it, it should be asked, that the collection is implicitly critical of Matthew (Gos. Thom. 13) and Simon Peter (Gos. Thom. 13 and 114)? Why does the author behind these sayings not pick on other apostles and why, in particular, these two? These questions I will revisit in Chapter 5. Before leaving off with Pagels, it may be worthwhile briefly to assess the argument of Beyond Belief on a theological level, not just a historical level. I suspect that more than a few theologians and