The Gospel of Thomas - Report Example

The Gospel of Thomas Introduction The Gospel of Thomas is a non-canonical text grouped in the Nag Hammadi writings, acollection of scriptures discovered in 1945 in Nag Hammadi, Egypt, with the date of its authorship ranging from 50AD to 140AD. This Gospel brings together obscure and previously unknown quotations of Jesus with quotes recognizable from the Canonical Gospels, though with differences in wording, meaning and varying from scholar to scholar. It is considered a Gnostic Christian text by scholars due to the nature of its writing, that is, the numerous allusions it makes to the “mysterious” and “secretive” nature of Christ’s sayings and the kingdom of Christ (Petrisko, p 64). The quotations on the Kingdom of Heaven, in particular, have been a focal point of discussion and argument as to what exactly the author of the text intended, especially in reference to its nature and how exactly one attains it. This paper analyses this Gospel’s allusions to the Kingdom of Heaven and what it entails with regard to the historical, cultural, social and political atmosphere of the time in which the Gospel was written. Discussion The strongest approach for interpretation of the Gospel of Thomas seems to be the Gnostic approach, with several factors lending credence to this theory. The scriptures seem to indicate that the main characteristic of the Kingdom of Heaven is that it is within us, and all that is required of us is inward reflection and self-knowledge. The emphasis on knowledge is a major selling point for this argument, with the word Gnosis itself being Greek for knowledge. Gnostics held the belief that the realization of knowledge was the path to salvation and deliverance. In what can be viewed as Gnostic tradition, the scriptures are viewed as holding a secret meaning, and only those who attain a deeper understanding have the truth revealed to them and are finally worthy of entering the kingdom (Valantasis, p 79). This attitude of secrecy and mystery is visible from the very first line in which the author states; “These are the secret sayings that the living Jesus spoke and Didymos Judas Thomas recorded”. Gnosticism encouraged mysticism and regarded deep thinking and meditation on texts as important to the path of eventual revelation, a sign that one was worthy of the rewards from the higher powers (Wylen, p 239). One interpretation of these texts could argue strongly for the case that the reigning Gnostic attitude at the time influenced the writer to use the veiled references, parables and allegories so as to motivate the reader into attempting to perceive more than just the written text. Examples of this approach can be seen in the verses quoted below: “Jesus said, "If your leaders say to you, Look, the (Fathers) kingdom is in the sky, then the birds of the sky will precede you. If they say to you, It is in the sea, then the fish will precede you. Rather, the kingdom is within you and it is outside you.”(v.3). This verse encourages reflection and introspection, a look at what is inside us and directly outside us so as to discover the kingdom. It discourages the reader from taking others’ opinions, especially leaders, as to what to do to enter the kingdom. This opinion could derive from the fact that there were many preachers at the time who all claimed to hold the one true key to salvation, each suggesting different paths to attain said salvation. It could also appeal to the rational, philosophizing movement at the time that argued for reason and rationale to prevail over emotions and blind following. “Simon Peter said to them, "Make Mary leave us, for females dont deserve life." Jesus said, "Look, I will guide her to make her male, so that she too may become a living spirit resembling you males. For every female who makes herself male will enter the kingdom of Heaven." (v.114). This verse is especially enlightening as to the times in which the Gospel was authored and the socio-cultural context thereof. The commonly held view then was of women as lesser, inferior beings made them unworthy of spiritual revelations and rewards, as reiterated by Simon Peter both here and in the Gospel of Mary. The Gnostic argument is furthered here, as Gnostic literature espoused participation of the female in religious pursuits, with the female who did so gaining the prestige of being elevated to male status and so becoming worthy. The nature of the kingdom as being within us all, whether male or female, and around us, but hidden from plain sight unless one has the wisdom to perceive it as such, is so inherent and pervasive throughout the entire Gospel, such that to attempt to quote them all would replicate the entire book. Here are a few more examples to bring the point across: “His disciples said to him, "When will the kingdom come?" "It will not come by watching for it. It will not be said, Look, here! or Look, there! Rather, the Fathers kingdom is spread out upon the earth, and people dont see it."(v.113)  “Jesus said: The (Fathers) kingdom is like a person who had a treasure hidden in his field but did not know it.”(v.109) We can therefore conclude that in the context of the writing of the text, an atmosphere where many claimed to hold the true interpretation to Jesus’ teachings, where Christians faced life as an oppressed minority not only under Roman rule but also among the more prevalent Jewish population, that the author(s) encouraged the readers to find the Kingdom of Heaven within them, giving them hope that it was attainable for everyone as they all had it inside them. The warning to disregard leaders’ opinions on the Kingdom can be viewed as a call to rebel, not only against spiritual leaders, but also political leaders, a hidden message given the politically oppressive atmosphere at the time (Stambaugh, John and Balch, p 210). “Jesus said, "If you bring forth what is within you, what you have will save you. If you do not have that within you, what you do not have within you [will] kill you."(v.70). This verse further brings the point across that the Kingdom can be found within us, to the point that failure to find it from within will result in death, not only physically but also spiritually. A counter-argument can be made that this interpretation is far from what the author intended, that in the real sense, the implication of the texts was that the Kingdom of Heaven was characterized by steadfastly obeying and following the teachings of Jesus to the letter. Verses in the Gospel point towards the path to attainment of the Kingdom as being characterized by solitude (Leloup, p 143). The author suggests that Jesus was the only path to Heaven and that whoever wanted to gain entry had to renounce all else, including family and friends, and follow His every word: “If you do not fast from the world, you will not find the kingdom. If you do not observe the Sabbath as a Sabbath you will not see the Father.”(v.27) Jesus said, "Congratulations to those who are alone and chosen, for you will find the kingdom. For you have come from it, and you will return there again."(v.49) ...He said to them, "Those here who do what my Father wants are my brothers and my mother. They are the ones who will enter my Fathers kingdom."(v99) The examples above are characteristic of Jesus’ allusion to renunciation of worldliness and obedience as a defining factor to entering the Kingdom. Those who do not follow His teachings to fast, pray, observe the Sabbath and conduct themselves as He has ordained will find themselves locked out of the heavenly kingdom. This view is in contrast to the first Gnostic approach which promoted critical thinking and meditation as a path to Heaven, with Heaven being perceived as inside all of us. The second argument posits Jesus as the only path, and does not promote individual meditation, preferring the stark alternative of what can be termed blind obedience, discipleship and strict regulations to attain Heaven (Kimbrough, p 143). This verse best displays this dichotomy in thinking and translation, as it criticizes going through the motions of religiousness, that is, praying and fasting. Again, emphasis is laid on what is inside us: “Jesus said to them, "If you fast, you will bring sin upon yourselves, and if you pray, you will be condemned, and if you give to charity, you will harm your spirits. After all, what goes into your mouth will not defile you; rather, its what comes out of your mouth that will defile you."(v.14) Conclusion Religious texts have always been plagued by the problem of numerous interpretations and connotations as to what the author really meant to bring across. Nowhere is it more evident than in this non-canonical book which was even termed as heresy due to its controversial verses and interpretations. It can be argued that the verses mean that Jesus is the one true path to salvation and Heaven, but the more persuasive, compelling and likely argument is that the Gospel of Thomas advocates Heaven as a place within us and within our grasp, if only we have the wisdom to reach inside and discover it. Works Cited Kimbrough, Lawrence. Contemplating God the Father. New York: B&H Publishing, 2006. Print. Leloup, Jean-Yves. The Gospel of Mary Magdalene. New York: Inner Traditions, 2002. Print. Leloup, Jean-Yves. The Gospel of Thomas: The Gnotic Wisdom of Jesus. New York: Inner Traditions, 2005. Print. Petrisko, Thomas W. The Kingdom of Our Father. Cambridge, MA: St. Andrews Press, 2001. Print. Stambaugh, John E. and Balch, David L. The New Testament in Its Social Environment. Michigan: John Knox Press, 1986. Print. Valantasis, Richard. The Making of the Self: Ancient and Modern Asceticism. Chicago: James Clarke & Co, 2008. Print. Wylen, Stephen M. The Jews in the Time of Jesus: An Introduction. Michigan: Paulist Press, 1995. Print. Read More