“... Even if the aim of both logia is to stress the importance of returning to a prelapsarian state or the necessity of reaching a state of asexuality, it must be emphasized that in logion 114 the goal is not achieved by the removal of gender differentiation but by the transformation of female into male. Thus, in logion 114 salvation is defined by employing the patriarchal language patterns of the contemporary culture. It is important to realize that it is not only Peter’s statement which displays this but also Jesus’ response. Although advocating Mary’s and all women’s right to attain salvation in terms equal to their male colleagues within the circle of disciples and the kingdom, Jesus does it by using a language which devalues women. [...] Gos. Thom. 114 comes terminologically close to those Valentinian and Naassene texts which view salvation as a transformation of “female” into “male” (Exc. Theod. 21,3; 79; Heracleon, Fr. 5; Hipp., Ref 5.8,44-45). It is noteworthy that when the parallels speak about the transformation of “female” into “male” they mean everybody, both men and women. Men too are “female,” if their life is controlled by cosmic powers. Whether this is true in the symbolic world of logion 114 as well, is difficult to say. It is only the position of women which is at stake in this logion. [...] As Vogt (1985, 434-435) has pointed out, Clement of Alexandria who has preserved the Excerpta ex Theodoto can himself in his own text use a similar expression when he describes a woman who has been liberated from fleshly concerns. In Strom. 6.100,3 he speaks about this kind of woman as follows: [...] ...”