The Apocryphal Gospels_A Very Short Introduction Page 5
7. The end of the text of the Gospel of Thomas. As is common with ancient documents, the title is written at the end of the text. The Coptic script reads ‘The Gospel of Thomas’
What can be made of these discrepant versions? It appears that the Greek version is original, both on internal grounds and also because Clement of Alexandria (writing around the year AD 200) knows a version of this saying that contains a reference to ‘rest’. One option would be to explain the variation as arising from a copyist’s or translator’s error. The Greek word for ‘rest’ (ναπαστεα) may perhaps have been misread as ‘all’ (πντα), especially if the first word had been split over two lines as it is in the surviving Greek manuscript, with the letters ναπα- written at the end of a line. Such mistakes are not uncommon among scribes working in poor conditions and copying poorly written exemplar texts. However, it may be the case that this change was due to design more than accident. The notion of ‘the all’ may be related to the concept of the pleroma, or the fullness, which becomes important both in certain New Testament Christological formulations (see in particular Col. 1.19; 2.9) as well as in a number of other texts discovered at Nag Hammadi (the Gospel of Philip is a noteworthy example). In this case, it is possible that the original text-form has been freely adapted by later users for theological and ideological reasons. The sense of dislocation that may have been experienced by the adherents to exclusivist and marginal communities may have led to a celebration of such an aspirant existence, and this may have been combined with the belief that pursuit of the ascetic life would lead ultimately to reigning over the true cosmic order. In this sense, the potentially alienated audience who read this text may have coped with their sense of dislocation by clinging to the belief that the disturbing ascetic lifestyle they adopted would lead to a higher form of knowledge which would be linked with elevated status in a cosmic reality that they themselves could perceive.
The Gospel of Thomas is correctly categorized as a sapiential text, which transmits wise sayings. However, the type of wisdom it contains is not the public or received wisdom that emanates from mainstream sources, such as one finds in the Book of Proverbs. Rather, it comprises veiled and counterintuitive insights that are in essence world-inverting. Jesus can assert that a lion consumed by humans is blessed because it is transformed into humanity (Saying 7), or that the one who understands the world has been transformed into a corpse (Saying 56), or again that money should not be lent for interest but given to those who cannot repay (Saying 99). While it would perhaps be wrong to characterize this text as a ‘monastic rule’, it does promote a solitary and self-contained existence. Thus in Saying 49, Jesus says: ‘Blessed are the solitary and the elect, for you will find the kingdom, for you came forth from it, and you will return to it again.’ Advocacy of solitary existence according to this saying creates contemplative space which results in the discovery of the kingdom. The notion of journey is also important. The seeker of insight will recognize dislocation from place of origin but contemplation is the pathway that allows return to that elevated state. This sense of displacement and pilgrimage is reinforced in the shortest of the sayings in this collection. There Jesus pithily states ‘Be passerby’ (Saying 42). Physical itinerancy may not be the aim of this saying. Rather, it appears to promote an inner recognition of a lack of place as one seeks a return to the true state of origin and existence. In effect, a sense of disengagement from the world is seen as an essential part of the seeker’s spiritual journey. Such a perspective coheres with sayings found in the four canonical gospels: ‘the Son of Man has nowhere to lay his head’ (Matt. 8.20/Luke 9.58); disciples of Jesus are not to worry about clothing, but rather must learn from the way God adorns the lilies of the field (Matt. 6.28); and the cares of the world ‘choke’ true discipleship (Mark 4.19).
One particularly interesting aspect of the outlook of the Gospel of Thomas is its attitude to various disciples and group leadership. From the outset it is clearly stated that Thomas is the medium through whom the sayings of Jesus are transmitted. This provides Thomas with a certain authoritative function as interpreter of the Jesus tradition. However, in Saying 12, when the disciples enquire directly who will be their leader after Jesus ‘departs’ from them, it is not Thomas who is designated for this role, but James the Just. This James was the brother of Jesus (Matt. 13.55), who had according to tradition experienced a vision of the risen Jesus (1 Cor. 15.7), and became leader of the church in Jerusalem (Gal. 1.19; 2.9; Acts 12.17). He was put to death by stoning at the behest of Annas the Jewish high priest around AD 61, during the power-vacuum that followed the death while in office of the Roman procurator Festus and prior to the arrival of his successor Albinus. Perhaps more significant than these biographical details is the fact that James is usually seen as representing a form of Jewish Christianity that maintained a more positive attitude towards Jewish law, traditions, and practices. While proclaiming allegiance to Jesus as Messiah, this form of Christianity was in many ways dissonant with the more radical pro-Gentile form of Christianity spread around the eastern Mediterranean and beyond by Paul. It is interesting that the Gospel of Thomas promotes the authority of James and thereby aligns itself with some form of Jewish Christianity. Perhaps, however, the link with James the Just in the Gospel of Thomas is more a strategy than a theological statement. It is striking that while many of the sayings in Thomas are anti-hierarchical and advocate a solitary spirituality, at this point the text draws upon the authority of an individual figure. The issue here may be more to do with legitimating the type of spirituality that is being advocated, by linking the community and its teachings with the heritage of James.
Yet in the saying that follows on from this statement concerning James the Just, Thomas is elevated above two other prominent disciples because of his insight into Jesus’ true nature. The purpose of this short narrative is focused upon the correct way to describe Jesus. Moreover, it appears intentionally to correct the confession, which according to Matthew’s gospel was made at Caesarea Philippi by Simon Peter. There Peter declared of Jesus that ‘you are the Christ, the Son of the living God’. This perspective is affirmed by Jesus, who declares, ‘blessed are you, Simon Barjona, for flesh and blood has not revealed this to you, but my Father who is in heaven’ (Matt. 16.16–17). By comparison, the Gospel of Thomas appears to subvert this perspective with the following exchange between Jesus and three of his disciples, Peter, Matthew, and Thomas:
1Jesus said to his disciples, ‘Compare me, tell me whom I am like?’
2Simon Peter said to him, ‘You are like a righteous angel.’
3Matthew said to him, ‘You are like a wise philosopher.’
4Thomas said to him, ‘Master, my mouth is wholly incapable of saying whom you are like.’
5Jesus said: ‘I am not your master. After you drank, and become intoxicated from the bubbling spring which I have measured out.’
6And he took him and withdrew. He spoke to him three words.
7Then when Thomas returned to his companions, they asked him, ‘What did Jesus say to you?’
8Thomas said to them, ‘If I tell you one of the words which he said to me, you will take up stones and throw them at me; and a fire will come out of the stones and burn you up.’
(Saying 13)
The opening question recalls the twin enquiries made by Jesus at Caesarea Philippi, ‘Who do people say the Son of Man is? …but who do you say I am?’ (Mark 16.13, 15). The choice of both Simon Peter and Matthew as literary foils, whose perspectives are corrected by the mysterious ‘non-answer’ of Thomas, can perhaps be explained. First, Peter makes the central declaration concerning Jesus which lies at the heart of early Christology – namely, ‘Jesus is the Christ, the Son of the living God’. Such ‘certainties’ seem discordant with the ineffable and veiled nature of Jesus that is affirmed by the Thomasine community.
It is interesting that in this saying the Gospel of Thomas changed Peter’s ‘confession’ about Jesus to a declaration that he is
‘a righteous angel’. It is uncertain whether this change is designed to make the Petrine position more susceptible to rebuttal, or whether such a declaration is seen as not being incorrect, but represents the lowest stage in a hierarchy or progression of Christological understandings. Either way, such an ‘angelomorphic Christology’ is viewed as defective by the author either in its entirety or its extent, and interestingly Jesus chooses not to respond to this answer.
While the first type of response may draw on motifs already found in Jewish apocalyptic texts, the second response offered by Matthew, that Jesus is the sagacious philosopher, aligns more with a certain strand of wisdom tradition. The portrayal of Jesus as the supreme teacher is prominent in Matthew’s Gospel (Matt. 23.8), and here Thomas may be critiquing what it views as the limited understanding that Jesus is simply the rabbi par excellence. Finally Thomas speaks out and declares that Jesus is beyond categorization or description. Here there seems to be a concatenation of various Jewish mystical tradition tied up with the Christological perspectives of the Thomasine community. It has been suggested that the three unrepeatable words spoken by Jesus are linked with the divine name Yahweh, which because of its sacredness is not uttered in Jewish tradition. When the divine name is discussed during Moses’ encounter with God in the wilderness at the burning bush, God provides an allusive response which is encapsulated but not unpacked in three Hebrew words () ‘I am who I am’ (Exod. 3.14). It is likely that Jesus has revealed to Thomas that he is the one who bears the divine name – and because of the sacred nature of this name Thomas cannot reveal this to his fellow disciples.
Hence the issues of authority figures and Christology are closely linked in the Gospel of Thomas. It appears that differences in understanding the essence and nature of Jesus were demarcation points between Thomasine Christians and other branches of the nascent Jesus movement. One further significant authority figure surfaces in Thomas in its final saying. Only here is Mary Magdalene mentioned in the text and her gender is presented by Peter as a barrier to her participation in the benefits of community life. There is possibly a critique of the exclusion of women from authority roles in the emergent orthodox church. The response proposed by the Jesus of the Gospel of Thomas may strike readers as being misogynistic by modern standards, especially because of its lack of affirmation of Mary as a female. Instead Jesus offers the possibility of some type of gender transformation. ‘Jesus said, “Look, I will lead her that I may make her male, in order that she too may become a living spirit resembling you males. For every woman who makes herself male will enter into the kingdom of heaven”’ (Saying 114). This type of gender transformation needs to take account of three contemporary factors:
1) the encratic life of the Thomasine community;
2) perspectives on gender change in other non-canonical texts;
3) Jesus’ own apparently gender-transcending being in certain texts.
The solitary life advocated in the Gospel of Thomas was seen as the path to ascertaining entrance into the kingdom of heaven.
Therefore, in line with the wider phenomenon of developing Christian monasticism, especially in the Egyptian context of the 3rd and 4th centuries, a harsh life of self-denial is seen as a means of pursuing a more elevated spirituality. Other texts that are found in the Nag Hammadi corpus likewise require devotees to undergo some gender change. For instance, the Gospel of Philip sees the adherent’s spiritual journey as resulting in the reunification of a being’s earthly male part with its now separated angelic female part. This view of salvation is to effect a repair of ruptured beings that now are tainted by gendered fragmented pieces of the full being. Finally, in Saying 114, Jesus appears to speak from beyond the realm of gendered existence since he is able to address Peter and his associates as ‘you males’. In this sense, Jesus becomes a mystical example for the Thomasine community of wholeness of being that transcends gendered existence. Moreover, it is by reaching beyond narrow gender categories that one is able to enter the kingdom of heaven – which is the goal of members of this community, although their understanding of the kingdom appears radically different to that of their fellow Christians in other communities.
The Gospel of Thomas offers a mystical version of Christianity, that is elitist, self-denying, and focused upon a higher realm of existence. Esoteric knowledge and commitment to the secret interpretations of the community are central to its understanding and are the basis of its allegiance to the teachings of Jesus. While the form of mysticism that is found in the Gospel of Thomas is far less complex than the detailed cosmologies and assent-journeys found in other texts generally labelled as ‘Gnostic’, it is possible to see why Thomas was a text that appealed to adherents of these more developed belief systems. The Gospel of Thomas defies easy categorization. Some of the material it contains is undoubtedly early and may even occasionally preserve versions of sayings that perhaps pre-date the more developed forms found in the canonical gospels. Also in the case of material unparalleled in the canonical gospels, some of these sayings might preserve material which in some form originated with the historical Jesus. Notwithstanding these facts, as the Coptic 4th-century version of the text is preserved, it represents a text that underwent revision, with the accretion of added traditions, to make it ‘live’ for the successive generations that treasured, used, and quarried these saying to draw themselves closer to the ‘living Jesus’ who speaks these enigmatic words.
The Gospel of Philip
In comparison with the canonical gospels, the Gospel of Philip shares very few points of contact with the traditions contained in those four texts. Its outlook is radically dissimilar. It understands salvation not as rescue from sin, but as the reunification of being. Such a process is possible for initiates only through undergoing the ritual of the ‘bridal chamber’. While sexual imagery is prevalent in describing this sacral rite that seeks to reunite male and female parts of being, the text in other sections promotes ascetic practices and sexual continence. Therefore the imagery of sexual union appears to be just that – ‘imagery’—and not a reflection of physical practice. This is, however, debated, with some scholars understanding the text as promoting sacred intercourse among group members with the voyeuristic participation of the ‘sons of the bridal chamber’ as a type of ‘sacramental practice’ in the group.
The text presents a highly developed, although often unclear, cosmology of the soul’s progress to higher realms of existence. Perhaps the continuing value of this text is to allow insight into the diversity that existed in ancient Christianity. It has been observed that the Gospel of Philip exhibits close connections with Valentinian perspectives on the human state, the salvific transformation, and the mode of existence after death.
Only one partial copy of the Gospel of Philip survives. Like the Gospel of Thomas, this text is found in what has become numbered as codex II of the Nag Hammadi collection, and is the third text in that volume following on immediately after Thomas. What is noteworthy about this arrangement is that it represents the oldest extant example of two non-canonical gospels being collected together in antiquity. Moreover, unless the arrangement is a totally random compendium of miscellaneous texts (and that is not impossible), then presumably the compiler saw at least some connection or similarity of outlook between these texts. This surviving copy of the Gospel of Philip was written around the middle of the 4th century, but presumably it was composed somewhat earlier, and for a variety of linguistic reasons it appears likely to have been originally composed in Greek. While the standard critical edition of this text proposed a date of composition in the second half of the 3rd century, scholarly consensus has settled on a slightly earlier dating in the first half of the 3rd century – with some scholars suggesting an even earlier date in the latter half of the 2nd century.
To modern sensibilities, the Gospel of Philip appears to be a loosely connected series of rambling material. It is not the diversity of literary forms – such as parables, aphorisms, invective, sayings of Jesus, and
dogmatic statements – that gives this impression (for such a range also exists in the canonical gospels). Rather, it is the disjointed flow of material as the text moves from one unit to the next. Due to this lack of a linked sequence of thought, it has been suggested that the Gospel of Philip is an incoherent document formed by an editor who excerpted material from existing texts that had a congenial theological outlook. Others have not been quite so negative in their assessment of the structuring of material in the Gospel of Philip. It has been helpfully noted that modern assumptions concerning the ‘flow’ and structure of a literary text should not be applied uncritically to ancient documents. Meandering and digressive writing styles are to be found in many highly prized ancient documents – works such as the Sentences of Sextus, or the Egyptian Instruction of Ankhsheshonqy – parallel the chain arrangement of ideas found in the Gospel of Philip, and this should not automatically be thought of as a chaotic arrangement. Moreover, in the Gospel of Philip such chains of disparate material are often linked by catchwords that aid the transition from one section to the next. The contents of this text are not easily catalogued, due to the rapid jumps between ideas and the different types of material found within small blocks of the text. However, it is possible to give a broad-brush outline of some of the most significant material in the Gospel of Philip. In the numbering system in the following table, the first number refers to the page number of the codex and the second to the line number. This is the common referencing system.