I thought this would be interesting. I wanted to do an analysis of the Gospel of Thomas, and keep it all in this thread - everyone is welcome to post their own tidbits of information about the Gospel of Thomas; I encourage that as many people contribute useful information as possible.
Where can I read the Gospel of Thomas?: Here - http://www.gnosis.org/naghamm/gosthom.html
What is it?: To give a little background, the Gospel of Thomas is a text from the Nag Hammadi library, found in Egypt in 1945, along with many other texts (gnostic works).The document is nearly completely preserved in a Coptic papyrus manuscript, and contains 114 sayings of Jesus
. It is sometimes called the fifth Gospel, as it can be rightfully placed in its own category that may historically be at par with the canonical Gospels.Structure: It differs from the canonical Gospels in many ways; most importantly is the structure. The four Gospels of the New Testament (Matthew, Mark, Luke, John) are written more or less in a chronological order, in the form of a narrative. They tell a story, some from the birth to to alleged death of the Messiah
. The Gospel of Thomas, however, is simply a list of narrations. The significance of the order of these narrations are unknown, but interesting nonetheless.Authorship: to quote from wiki: At the beginning of the document, the writer calls himself Didymus Judas Thomas and this is the source of its name, but most modern scholars do not consider Apostle Thomas its author and the author remains unknown.[April D. De Conick 2006 The original Gospel of Thomas in translation ISBN 0567043827 page 2] The document was most probably for a school of either early Christians or Gnostics who claimed Thomas as their founder. Didymus (Greek) and Thomas (Hebrew) both mean twin.
I find it interesting that the Gospel is written in the perspective of Thomas. Although it is doubtful that he had written the work, the author still attributes it to Thomas, while all of the canonical Gospels are written completely anonymously.
When was it composed?: Scholars disagree with when this text was written. There is the "early camp", which argues that it is a first century text (dating between 50 CE and 100 CE) and the "late camp", arguing that the text is dated sometime between 100 CE and 150 CE.
Early camp arguments:
-The genre of a "sayings collection" is indicative of the first century (like the Q document)
-Independence from the canonical Gospels: apparent independence of the ordering of sayings in Thomas from that of their parallels in the synoptics shows that Thomas was most likely not reliant upon the canonical Gospels. This would mean it was produced either before the Gospels were popular, or before they had existed.
-Relationship between the Gospels of Thomas and John; how John could have been a counter-narrative to Thomas. This issue can be a thread on its own.
-Role of James the Just: Albert Hogeterp argues that the Gospel's saying 12, which attributes leadership of the community to James the Just rather than to Peter, agrees with the description of the early Jerusalem church by Paul in Galatians|2:1-14, and may reflect a tradition predating AD 70.Meyer also lists "uncertainty about James the righteous, the brother of Jesus" as characteristic of a first century origin.
Late camp arguments:
-Text might be dependent on the unique Syriac versions of Matthew
* Matthew 10:16 parallels Thomas 39.
* Matthew 10:37 parallels Thomas 55 and 101
* Matthew 10:27b parallels Thomas 33a.
* Matthew 10:34–36 parallels Thomas 16.
* Matthew 10:26 parallels Thomas 5b.
-Lack of apocalyptic themes: Bart Ehrman argues that the Gospel of Thomas has a gnostic tinge to it. For example, it does not mention Jesus' imminent second coming like the older canonical Gospels and instead emphasizing that salvation/the kingdom of God depends on the understanding of Jesus' phrases and their hidden meanings. Esoteric, mystic, and therefore likely to be an early gnostic work.
Either way, it can still be considered an early text, which possibly dates to when the 4 Gospels were being written, or even before, and this point is very significant.
What makes Thomas stand out from other Gospels?: I would say this would include some of what it leaves out. No mention of the crucifixion, resurrection, trinity, or atonement of sin. Instead, salvation relies on the understanding of the sayings, where through one can attain sonship and shall not die. The very first line says:
1. And he said, "Whoever discovers the interpretation of these sayings will not taste death." (Thomas 1)
This indicates that if the Gospel of Thomas was being written at the same time as the Gospels, which is likely, then many of these concepts must have been in debate amongst the early Christian community.
Gospel of Thomas in relation to Shi'ah Islam: I'd like to quote my brother macisaac on something he said two years ago about this subject:
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Quote
Gospel of Thomas
This is partly so that I can begin collecting my thoughts on this one, and perhaps work on something more substantial, in sha Allah. I've long been interested in the Gospel of Thomas (the one found at Nag Hammadi), even before becoming a Muslim. For those who don't know about it, this was one of the Coptic texts found at Nag Hammadi in Egypt in 1945. It wasn't the only "gospel" found amongst that collection, but out of all them this has gotten the most attention. Some biblical scholars in fact would consider it a "fifth gospel", of equal or even greater merit than the ones that were included by the Church as authoritative, though of course this is controversial.
The structure of the gospel is different from the four in that instead of talking about events from Jesus' life, it purports to relate a number of "sayings" from him. Some of the sayings are parallel to ones found in the Bible, others are not. The work introduces itself this way:
These are the secret sayings which the living Jesus spoke and which Didymos Judas Thomas wrote down.
(1) And he said, "Whoever finds the interpretation of these sayings will not experience death."
Thus, the knowledge that the teaching relates is in the salvific role. This calls to my mind the emphasis that the Imams placed on the `ilm, the knowledge, that they inherited from the Prophet. To say interpretation, calls to mind the notion of "tawil" as related to the meaning(s) of the Quranic verses (ayat, signs), which they were the guardians of. The role that Christ is ascribed to in the text in some places reminded me of some of the more esoteric aspects of Imamism, that is, of Shiism, but God knows best.
Anyhow, I read it again recently, not having done so in while now, and I was struck by a number of things. So much so that I think it would be interesting to write a commentary on it from a Shia perspective. Some of the sayings are difficult, and I cannot say with certainty what I believe about the historicity of the text, but as a meditation it is interesting.
Before discussing this I want to make clear that what I'm writing here is thoughts that come to my mind when reading this, I cannot authoritatively say or claim that this is of a certainty what the text (and texts) actually means. But to give a taste, some parts that strike me in particular:
- one is the number of logia or sayings in it, 114. A Muslim might quickly recognize that number as being the same number of chapters (sura) in the Quran, 114.
- saying number 19 (itself possibly an interesting number. sura 19 in the Quran is Sura Maryam (Mary) part of which tells the birth story of Jesus, and some would see the number 19 as being significant to the structuring of the Quran (no, I'm not referring to that liar Rashad Khalifa, I mean other work such as that done by Bassam Jarrar), Allahu `alam). It reads:
(19) Jesus said, "Blessed is he who came into being before he came into being. If you become my disciples and listen to my words, these stones will minister to you. For there are five trees for you in Paradise which remain undisturbed summer and winter and whose leaves do not fall. Whoever becomes acquainted with them will not experience death."
He who came into being before he came into being reminds me of the teaching of the Muhammadan Light, the Light of the Prophet which was the first thing created (the hadith also refer to `aql (Intellect) as being the first thing. this is understood to be referring to the same reality, but expressed in another way.)
What's particularly striking though is the reference to "five trees" and that whoever knows them will be saved (not experience death). What are these five then? What comes to my mind is the five pure ones, the ahl al-kisa, that is, the Prophet Muhammad, his daughter Fatima, his cousin and her husband `Ali, and their children al-Hasan and al-Husayn.
The use of the imagery of a tree to represent a person (and it would seem that this is an image here, and not meaning a literal tree as in this world) calls to mind the first Psalm which says:
1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.
3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
4 The ungodly are not so: but are like the chaff which the wind driveth away.
5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
6 For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.
Interestingly, there's also this passage in the book of Revelations:
1 And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.
2 In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations.
Which might bring to mind this passage from Matthew:
15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
20 Wherefore by their fruits ye shall know them.
- so, I thought, well why not do the Shia thing again, and see what saying number 12 says... Keep in mind, the word Imam translates to leader, and refers to the Shia belief in the rightful (spiritual and temporal) succession to the Prophet, from `Ali to the Mahdi, God bless them all.
(12) The disciples said to Jesus, "We know that you will depart from us. Who is to be our leader?"
Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being."
Interesting, the one logia that clearly speaks of the leadership after Jesus should be the twelfth... Perhaps correctly, traditionally Shias will have believed that it was Simon Peter (Sham`un as-Safa) who was the wasi of Jesus, and the Bible does have some support for this idea. However, studying the life of James does yield some interesting facts, particularly when one compares him to the first Imam, `Ali. James was called the brother of Jesus (as was `Ali called the brother of the prophet), while traditionally Christians have believed that he was actually a cousin of Jesus (which is what `Ali was to the Prophet as well.) It is traditionally believed that he was the leader of the Jerusalem church (or perhaps more accurately community) after Jesus' time. Certainly, successor or not, he did hold an important role amongst the followers, and Paul makes mention of him as such (however interestingly, it seems they did not see eye to eye on a number of things). In the end though, he is reported to have died a martyr's death (as did the Imam). Today, his role is seen as being particularly important in terms of understanding the early "Jewish-Christianity", such as the Ebionites, which stood in contrast to the developing Greek/Roman church.
Again, this is not meant as a definitive statement that this is what I think the texts of a certainty say (you have to be careful with this, especially with regards to religious texts).
And in all, Allahu `alam.
This is partly so that I can begin collecting my thoughts on this one, and perhaps work on something more substantial, in sha Allah. I've long been interested in the Gospel of Thomas (the one found at Nag Hammadi), even before becoming a Muslim. For those who don't know about it, this was one of the Coptic texts found at Nag Hammadi in Egypt in 1945. It wasn't the only "gospel" found amongst that collection, but out of all them this has gotten the most attention. Some biblical scholars in fact would consider it a "fifth gospel", of equal or even greater merit than the ones that were included by the Church as authoritative, though of course this is controversial.
The structure of the gospel is different from the four in that instead of talking about events from Jesus' life, it purports to relate a number of "sayings" from him. Some of the sayings are parallel to ones found in the Bible, others are not. The work introduces itself this way:
These are the secret sayings which the living Jesus spoke and which Didymos Judas Thomas wrote down.
(1) And he said, "Whoever finds the interpretation of these sayings will not experience death."
Thus, the knowledge that the teaching relates is in the salvific role. This calls to my mind the emphasis that the Imams placed on the `ilm, the knowledge, that they inherited from the Prophet. To say interpretation, calls to mind the notion of "tawil" as related to the meaning(s) of the Quranic verses (ayat, signs), which they were the guardians of. The role that Christ is ascribed to in the text in some places reminded me of some of the more esoteric aspects of Imamism, that is, of Shiism, but God knows best.
Anyhow, I read it again recently, not having done so in while now, and I was struck by a number of things. So much so that I think it would be interesting to write a commentary on it from a Shia perspective. Some of the sayings are difficult, and I cannot say with certainty what I believe about the historicity of the text, but as a meditation it is interesting.
Before discussing this I want to make clear that what I'm writing here is thoughts that come to my mind when reading this, I cannot authoritatively say or claim that this is of a certainty what the text (and texts) actually means. But to give a taste, some parts that strike me in particular:
- one is the number of logia or sayings in it, 114. A Muslim might quickly recognize that number as being the same number of chapters (sura) in the Quran, 114.
- saying number 19 (itself possibly an interesting number. sura 19 in the Quran is Sura Maryam (Mary) part of which tells the birth story of Jesus, and some would see the number 19 as being significant to the structuring of the Quran (no, I'm not referring to that liar Rashad Khalifa, I mean other work such as that done by Bassam Jarrar), Allahu `alam). It reads:
(19) Jesus said, "Blessed is he who came into being before he came into being. If you become my disciples and listen to my words, these stones will minister to you. For there are five trees for you in Paradise which remain undisturbed summer and winter and whose leaves do not fall. Whoever becomes acquainted with them will not experience death."
He who came into being before he came into being reminds me of the teaching of the Muhammadan Light, the Light of the Prophet which was the first thing created (the hadith also refer to `aql (Intellect) as being the first thing. this is understood to be referring to the same reality, but expressed in another way.)
What's particularly striking though is the reference to "five trees" and that whoever knows them will be saved (not experience death). What are these five then? What comes to my mind is the five pure ones, the ahl al-kisa, that is, the Prophet Muhammad, his daughter Fatima, his cousin and her husband `Ali, and their children al-Hasan and al-Husayn.
The use of the imagery of a tree to represent a person (and it would seem that this is an image here, and not meaning a literal tree as in this world) calls to mind the first Psalm which says:
1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.
3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
4 The ungodly are not so: but are like the chaff which the wind driveth away.
5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
6 For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.
Interestingly, there's also this passage in the book of Revelations:
1 And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.
2 In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations.
Which might bring to mind this passage from Matthew:
15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
20 Wherefore by their fruits ye shall know them.
- so, I thought, well why not do the Shia thing again, and see what saying number 12 says... Keep in mind, the word Imam translates to leader, and refers to the Shia belief in the rightful (spiritual and temporal) succession to the Prophet, from `Ali to the Mahdi, God bless them all.
(12) The disciples said to Jesus, "We know that you will depart from us. Who is to be our leader?"
Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being."
Interesting, the one logia that clearly speaks of the leadership after Jesus should be the twelfth... Perhaps correctly, traditionally Shias will have believed that it was Simon Peter (Sham`un as-Safa) who was the wasi of Jesus, and the Bible does have some support for this idea. However, studying the life of James does yield some interesting facts, particularly when one compares him to the first Imam, `Ali. James was called the brother of Jesus (as was `Ali called the brother of the prophet), while traditionally Christians have believed that he was actually a cousin of Jesus (which is what `Ali was to the Prophet as well.) It is traditionally believed that he was the leader of the Jerusalem church (or perhaps more accurately community) after Jesus' time. Certainly, successor or not, he did hold an important role amongst the followers, and Paul makes mention of him as such (however interestingly, it seems they did not see eye to eye on a number of things). In the end though, he is reported to have died a martyr's death (as did the Imam). Today, his role is seen as being particularly important in terms of understanding the early "Jewish-Christianity", such as the Ebionites, which stood in contrast to the developing Greek/Roman church.
Again, this is not meant as a definitive statement that this is what I think the texts of a certainty say (you have to be careful with this, especially with regards to religious texts).
And in all, Allahu `alam.
End quote
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Comments are encouraged
