Gospel of Thomas. (Translated by Thomas O. Lambdin). These are the secret sayings which the living Jesus spoke and which Didymos Judas. Thomas wrote. PDF version of the Gospel of Thomas. It contains direct citations of Jesus Christ in verses. Download English translations as free pdf ebooks here. from the Scholars Version translation published in The Complete Gospels . 7When Thomas came back to his friends, they asked him, "What did Jesus.
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Prologue) These are the mysterious sayings which Jesus, the Living One, spoke, and which Didymos (The Twin). Judas, who is called Thomas. The Gospel of Thomas is a non-canonical sayings gospel. It was discovered near Nag Print/export. Create a book · Download as PDF · Printable version. Introduction to the Gospel of Thomas ix. The Open Secrets. 1. Finding Immortality. 4. Seeking Is More Than Just Finding. 6. Seeking the Kingdom Realistically.
This is intertwined with the rev- elation of the Father himself by means of his Glory: even in his revela- tion, he remains partially concealed. As for the last part of the logion, April DeConick sees a linkage with Jewish mysticism and meditations on the Kavod. Actually, each one has different perspectives, since Je- sus can be seen as Image either in a creative-protological sense high Christology or in a redemptive-eschatological sense low Christology.
Asgeirsson, A. DeConick, and R. See below, note These, however, intersect with original Pauline passages lacking high Christology and creative role of Jesus. I would argue that this logion could be understood by relating it to some early Christian texts, especially Pauline, deuteropauline and Johannine ones in addition to Heb, more problematic.
Their circulation or, in some cases, creation was contemporaneous to the development of Th, especially of the logia about the image, which are among the later ones in the collection.
Some textual parallels seem to suggest a background which could be traced in certain early Christian texts that were begin- ning to acquire some authority and diffusion, rather than in Gnostic myths or in Middle Platonism.
In agreement with Gathercole and the other scholars cited for I. Kittel and G. Friedrich, eds. See also below, note 31 and its context, on a possible trajectory Wis-2 Cor-Th. To my knowledge, Wis has never been proposed so far as a parallel for Th 83 Davies, The Gospel of Thomas, 67, quotes that verse, but referring to a wider context.
To explain this it is first necessary to make a brief digression. If anything, we have opposite testimonies: it is the Father in his essence who cannot be seen cf. Ex LSJ b.
When mortality is at last sloughed off, he will be fully manifest cf. Colossians 3. Here the christological references and the Pauline passages that I previously mentioned come into play. Th should be recognized as a layered text that mixes different traditions and theologies; thus, it can absorb original Pauline perspectives, joining them with later ideas such as cosmological reasoning and high Christology.
In Th 83 we might trace a combination of Pauline motifs 2 Cor and 1 Cor 15 with Col 1 and 3 and with Heb and John ; we have to recall Gal as well. The difficult logion could be read as follows.
In the first part it is stated that the images, namely the men- created after the image,27 are visible; these are the visible images. However, in the image of the light of the Father, i. I would like to highlight some terminological clues.
The references in DeConick, Seek to See Him, , and Eadem, The Original Gospel of Thomas, do not seem to me sufficiently characterized in explicit christological sense—at least, not in the sense that I am trying to illustrate here. For our purposes, what really matters here is the overall sense of the Pauline passage: that is, to be transformed into the divine image assimilation to Christ , to see the glory and to take part in this glory cf.
They experience a re-creation after the image of God, cf. This is the same cluster of issues that runs through Th Ex — Melloni and R.
Saccenti; Berlin: Lit, , — — Considering what I said above about Wisdom-speculation, in Jewish and Christian milieu, we may get some additional suggestions to investigate Th see also below, on Th This theme has been highlighted by many scholars;36 I would like to point out that we can link it to logion 83 and connect all to a Pauline background. In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all!
Here Th may connect two perspectives: the eschatological and the protological one. DeConick, Seek to See Him, — See also her commentary on Th Wayne A. Analyse structurelle et intratextuelle du logion 79 ASE 34 1 I think that Th 83, in effect, is centered on anthropology and Christology and even cosmology.
As stated above, its background is not only Pauline but also Johannine. Logion 83, indeed as the other logia about the image , deals with the exegesis of Gen 1, just like the Prologue of John43 and the aforemen- tioned Pauline texts think to 2 Cor. Racine; Paris: Cerf, , — DeConick, Seek to See Him, —, — Elaine H.
Eikon could be indirectly present in John 1. What interests us most, here, is the christological side: the light is in the pre-existing and creative Logos, and is communicated to men through the incarnate Logos.
Obviously it is necessary to recall other Johannine passages, like John Here one may also recall the references to Col 1 and Heb 1.
Plisch, The Gospel of Thomas, — Here we would have the direct presence, in Th, of the identification of Jesus as Image.
It is the pivotal concept of image in its twofold sense: Christ-Image and men-after-the-image that connects various elements.
In closing I would like to address the wider issue of possible Pauline references in Th. Assuming that the background of Th 83 should also be found in the reception of Pauline, deuteropauline and Johan- nine texts and themes , we need to verify whether there are elements that corroborate this idea. While the relationships between Th and John have been analyzed by several studies,49 those between Th and Paul are mostly unexplored.
I am not arguing that the redactor of Th— or better, of the aforementioned logia—is quoting verbatim 2 Cor or Col; I would like to ponder the possibility that, in these passages, Th is influenced by Pauline themes and is dealing with Pauline texts maybe through indirect transmission.
On this matter, scholars have adopted various approaches. Some of them pointed out similarities between Paul and Th, while others have gone further, making comparisons and systematic analyses. Louis Th. The attribution to Thomas is present only in the medieval Greek transmission of the text; the versional witnesses to the text, however, lack the attribution. As a result, it is reasonable to conclude that Origen is indeed referring to the Gospel of Thomas, known today from the Nag Hammadi library.
Another difficulty is that Origen might only know of the Gospel of Thomas through hear- say. In other words, he may have known of the text, without knowing its text. All his other uses of the text are anonymous. The fact that Origen did not elsewhere quote anything as explicitly coming from the Gospel of Thomas makes it necessary to establish some criteria in determining whether Origen is using the Gospel of Thomas.
In general, the apparent use of the Gospel of Thomas must be sufficiently close to Thomas so as to exclude other possible sources. Migne, PG CC, it is number And whoever is far from me is far from the kingdom. Reginald H.
His second scenario, that the saying could have been misremembered sive in memoriam adduxit implies that the author would have been an eyewitness to Jesus, as, for 30 Except for the recently published Gospel of the Savior, these are conveniently collected by William D. PG 39, D.
The expression also indicates personal knowledge of the source, rather than hearsay. And Didymos Judas Thomas wrote them down. After all, Origen not only continued to quote it as if Jesus said it ait autem ipsi Salvator , but he went on to construe its components, e. This conclusion, that Origen regarded the saying found in Thomas 82 as a genuine saying of Jesus, is confirmed by his use of an abbreviated form, albeit paraphrased, of the saying without any apparent qualms as to its authenticity.
Blessed are those who deserve to be very close to God. Taking inspiration from a saying recorded in Origen, Contra Celsum 8. They want to worship only this Son of man, whom they put forward as leader under the pretence that he is a great God. Moreover, it is evident from the following discussion that Origen had never heard of it before: Here again he takes these notions from some unknown and very undistinguished sect, and bases on them an objection to all Christians.
Yet, according to his first homily on Luke, Origen had already known and studied the Gospel of Thomas. We who belong to the church named after Christ alone say that none of these things is true. He seems to be attributing sayings which are nothing to do with us in order to be consistent with what he said earlier.
What remains of it until the morning shall be burnt with fire. Also unlike the quoted material, the context is about routing the enemy, not about identifying the very few, such as the apostles. And they will stand as a single one. Before concluding that Origen has used the Gospel of Thomas here, however, it is necessary to exclude another plausible source for the saying: the Gospel of Basilides.
First, the context of Origen and the Gospel of Thomas of the saying are both about identifying the elect, while the context of Basilides is about the revelation of mysteries.
A previously unrecognized use of the Gospel of Thomas by Origen occurs in a catena fragment to John Brooke, ed. The first six books, totaling some pages, covered just John Although Origen began to pick up the pace, covering more ground with fewer words, the last book he apparently wrote, Book 32, only managed to get to John Unfortunately, of Origen that we can never be certain that we have his thoughts, much less his words, in a fragment from the catenae.