The race to Christ

Among the variants here and there in the New Testament is where disciples run, or don't run, toward the relics of the risen Christ or even the Christ himself. For John 1-20, that Peter and the Beloved Disciple race to the tomb is integral to the Johannine argument, that the Disciple be the new Son Of Mary (as for Simon Peter, to the devil with him). Questions abound whether Luke likewise had Peter run to the tomb. Allow me TC once more: Schrader and Simonsen (pdf) note MSS of John which have "Mary" (whichever Mary that be) race to Jesus also, to touch him, before Thomas can touch him.

S&S further note a myth from the Valentines, that John 20:16 offers an analogue to Achamóth called in Greek Sophía. Per Irenaeus and Clement Alexandrine both: Achamóth has lost the Light, but now recognises it in Christ. So she races toward Christ, who then fashions her according to Gnosis and heals her.

I am unclear on the Irenaeus / Clement synopsis beyond this. The two haeresiologists share additional Valentinist themes such as Achamóth's joy, but I know not if Valentine intended when Achamóth sees Christ, or once she receives her glorious form. S&S are I think correct that John's Gospel pervades the message; Clement adding Matthew 28:9's theme of "worship".

For my part pace S&S, the race to Christ develops the Race To The Tomb which may even be in John's more-grounded (and antiPetrine) source. Touching Christ's flesh would come from 1 John 1, whence the Thomas story comes. John's Gospel isn't (yet) docetic or antidocetic. It is certainly not yet Valentinian. It is just... Johannine.

I account for the omission of Mary's race to Christ, by the protoOrthodox seeing, exactly, the heretics sponging around the sacred text. By taking away Mary's run, the copyists took away the heretics' prooftext.