I was reminded by André Gagné’s post in the Nag Hammadi Seminar Facebook group that Chris Skinner has conducted interviews with a number of other Thomas scholars over the years since he started blogging. He has moved them across from PEJE IESOUS to Crux Sola and you can find them here. He has interviews with Nicholas Perrin, Stevan Davies, Stephen J Patterson, Ismo Dunderberg, Risto Uro, Marvin Meyer, Simon Gathercole and Mark Goodacre. The Nag Hammadi Seminar group is also worth looking at and joining, although it looks at more than just Gos Thom of course.
Chris Skinner, over at Crux Sola, has recently posted the last of a series of three interviews with Bill (or more formally – but it seems that he rarely is – Dr William) Arnal from the University of Regina in Saskatchewan, Canada. Bill’s paper, “The Rhetoric of Marginality: Apocalypticism, Gnosticism and Sayings Gospels” (Harvard Theological Review, v. 88, n. 4, p. 471-494, 1995) was part of my early reading around Thomas and one of the things that really sparked my interest – so I was interested to read where he had moved to in the twenty years since he wrote it. Since Chris blogs with Nijay Gupta, the posts aren’t adjacent to one another so here are the relevant links:
He makes some very interesting points about the nature of the Gospel of Thomas and areas that need (and don’t need) to be explored which are really worth reading. The highlight of my night, however, is this (yes, I know, I need to get out more):
…it seems to me that there is very little in Thomas that we could (were we so inclined) trace back to the historical Jesus with any confidence. I’m pretty sure the name “Jesus” (or rather, its equivalent) is historical. And I imagine Jesus said stuff, sometimes, so that’s probably accurate too. I’m not especially confident about anything else.
Bill doesn’t blog (at least not that I’ve found), but you can follow him on Academia.edu and get to see a lot of his papers collected in the one place. :-)
Some years ago, I became aware that in 1983 Kenneth Neller had gained his doctorate from St Andrew’s University, Scotland, with a thesis entitled “The Gospel of Thomas and the Earliest Texts of the Synoptic Gospels”. When my library contacted the St Andrew’s library about accessing it, the conditions for getting it on an inter-library loan were just too restrictive for it to be worth accessing. A few weeks ago, I decided to ask again, and St Andrew’s library informed me that I could now request a free scan of it through the British Library’s Electronic Theses Online Service or EThOS. I did this and just received an email letting me know that it has been scanned and is available for download. As I understand it, this means that it is now freely available for download by anyone else who visits the site, so if anyone else has been interested in reading this, but balked at the St Andrew’s conditions, it’s now there.
Interestingly, when I put the whole title into the search bar, it told me that nothing matched my search, but when I searched for Neller Gospel Thomas, the search engine found it. I haven’t yet read it, but it looks interesting. Neller was supervised by Robert McLachlan Wilson, one of the big names in early Thomas scholarship.
…clearly something many biblical scholars don’t do
I have moved on to the parable of the woman who used some yeast/the parable of the leaven (Gos Thom 96 || Matt 13: 33 || Lk 13: 20-21) and one thing strikes me in the comments of a number of scholars. They talk about the inevitability of yeast creating large loaves. Yeah, right!
Before I started my postgraduate studies, I used to make a lot of bread. I would take it places and people would be amazed that I could do it, because their bread always ended up heavy, hard and nasty-tasting. This puzzled them, because usually they were good at cooking other things and could produce good results simply by following a recipe. With bread, however, there is much more to it than just mixing together yeast, flour and water and putting it in a warm place – there’s a lot about how the dough looks and feels that can’t be described in a recipe.
Things that can cause your bread to spoil:
- putting your bread in conditions that are too hot – it kills the yeast
- putting your bread in conditions that are not hot enough – the bread takes forever to rise. At least, however, you can fix this by warming it
- not putting enough water into the dough – the dough is too heavy for the yeast to work properly, so you get small, dense loaves that aren’t nice to eat
- putting too much water into the dough – it doesn’t form shapes properly and oozes all over the place, sticks to your fingers and is generally painful to work with
- putting too much salt in it – salt inhibits the action of the yeast and you get small, dense loaves
- not putting any salt in it – the yeast works too fast and you get bread with big bubbles in it so your topping leaks through the holes
- not keeping the top of the rising loaves moist enough – if a tough, dry skin forms, the yeast action is again inhibited and you get small, dense loaves. Now this is easy – you oil it lightly and put it in a plastic bag. No plastic bags in 1st century Palestine, so you used a damp cloth – and had to keep renewing the dampness when it was hot
- not kneading the dough enough – the gluten doesn’t form properly and you get small, dense loaves
- kneading the dough too much – too much gluten formation makes the loaves tough. This usually only happens, however, if you are in a very bad mood and are kneading dough to work off your frustrations. :-)
- not cooking the loaves for long enough – you get a gooey glug in the middle that is very difficult to digest
- cooking the loaves for too long – they burn and dry out
- cooking the loaves at too low a temperature – again, you get small, dense loaves
- cooking the loaves at too high a temperature – yes, they burn, but you can also get small, dense loaves because there should be some rising happening in the oven and if it’s too hot, the yeast dies immediately and you don’t get the extra rising. And remember that in Jesus’ day, ovens did not have a thermostat – you regulated the temperature by watching the fire that was heating your oven very carefully and knowing by experience what you needed to do.
In addition, yeast is a tricky thing to work with because it is alive. Modern home bakers are spoiled. The dried yeast that we can use is much more forgiving than the cake yeast and sourdough starters that were used for many centuries. You can put dried yeast in an airtight container in the freezer and it will keep for years. Even in a cupboard, it lasts for many months. It also works over a wider range of temperatures than fresh yeast. Fresh yeast really needs to be kept at about body temperature in order to work well. Dried yeast can be significantly hotter and still work beautifully. Cake yeast might last a month or so if frozen, and only a few days in a cool place in the kitchen and a few more days in a fridge. (Do I need to point out that fridges and freezers were not a normal part of 1st century Palestine kitchen equipment?) Dying yeast imparts a nasty, sour taste to the bread and you need to use a lot more to get it to rise. Sourdough starter is a little less finicky, but rises more slowly and must be fed and divided regularly.
So there is nothing inevitable about yeast dough turning into bread, unless it is in the hands of an experienced bread maker. Did Jesus know this? Quite possibly. If he did, then the Gos Thom version is quite likely at least as close to Jesus’ version as are Matt/Luke/Q. The coming of Kingdom of the Father is like the situation where a woman takes a tiny piece of yeast, mixes it with flour (and other ingredients) and cares for it until it turns into big loaves – although I guess you need to be comfortable with Jesus being like a woman to be happy with this interpretation. :-)
… or things the parable of the wheat and the tares almost certainly isn’ t saying
I have been working on the parable of the wheat and the tares Matt 13: 24-30 || GTh 57 and have been fascinated by some of the suggestions that various commentators have come up with in the way of interpretation. It is clear that they have never been involved in a wheat-growing enterprise. I have a degree in Agricultural Science and spent the first four years of my ministry in one of the major wheat-growing areas of Australia so I though I would share some of my learning about the process.
First, everyone seems to agree that the ‘tares’ or weeds of the biblical parable are a kind of bearded ryegrass also called ‘darnel’, and with the botanical name Lolium temulentum. For those of you who are not good at botanical names, both the uppercase L at the beginning of the Lolium (regardless of where it appears in a sentence) and the italicised words are essential if you want any agronomical cred at all.
Second, it appears that the basic method of sowing in first century Palestine was to walk through the plough field, throwing handfuls of seed out around you. You didn’t then cover it over, so it wasn’t particularly challenging for someone to come in during the night and throw darnel seed in with your wheat seeds. It appears that it was not until 1701 when Jethro Tull perfected the first horse-drawn seed drill that covering sown seed became anything like a common practice. And because the seeds are about the same size and shape, unless you had reason to inspect them closely, you would not notice the new seeds sown on top of the old and if you did, you would have a snowball’s chance in hell of picking all the darnel seeds out of your wheat. It also appears that the practice of sowing darnel and wild oats in your neighbour’s crop was common enough in Rome in the early second century CE for there to be a law against it, so this was not just a rhetorical device. (A. J. Kerr, “Matthew 13:25. Sowing Zizania among another’s wheat: Realistic or artificial?,” JTS 48(1997): 108.)
Third, when the wheat and ryegrass plants are small, they look very similar to one another. As they grow bigger, it becomes obvious that the ryegrass leaves are narrower, have less prominent veins and are shinier. Thus, someone who is used to looking at fields of wheat will know before the crop starts to set seed if there is any significant infestation of darnel in their wheat crop. Unfortunately, by the time this becomes obvious, if you have planted your seeds closely enough to get a good yield per acre/hectare the roots of the plants are so intertwined that you run a very serious risk of pulling up wheat plants when you pull up the weeds and they will not respond particularly well to replanting. And while it was probably normal practice for the servants to pull out weeds when they were noticed in a crop, there wouldn’t be all that many in a well-cared-for field, so losing a few wheat plants along the way would not have been a big deal. The crop in the parable had far more darnel plants, though, because extras had been deliberately planted and the plants were probably closer together. The servants probably asked their master about pulling them out expecting that the answer would be ‘don’t.’
Fourth, once heads form even the most inexperienced person can tell the difference, as can be seen from the images to the right. It is not just at the harvest that the different kinds of plant are easily identifiable by all who care to look. The seeds of darnel are poisonous, or are commonly infested by a poisonous fungus, (Penn Veterinary Medicine, Poisonous Plants: Genus: Lolium (2014 ; available from http://research.vet.upenn.edu/PoisonousPlantsofPA/Loliumtemulentum/tabid/5459/Default.aspx) so they cannot be combined with wheat grain and must be disposed of before the grain is threshed from the plants, but when harvesting is done by hand, as happened in first century Palestine, it is easy enough to bind the darnel heads up in bundles and keep them separate from the wheat which is taken away for threshing. This is *not* possible with the modern combine harvesters.
Fourth, harvesting is a labour intensive, time critical activity. The grain cannot be harvested until it is ripe or it will not keep well, will not make good flour and will not sprout if it is being used to sow a new crop the following year. Once it is ripe, it needs to be cut as soon as possible because it will drop from the plant onto the ground and spoil if left too long, and if it rains while the ripe seeds are in the field, they will sprout in the ear and be unsuitable for flour making or replanting. The window of time is often only a few days. In the twenty-first century, the combine harvester goes into the field as soon as the dew has dried off enough and it works until late into the day and sometimes as far into the night as the dew makes possible. In pre-mechanised societies, it was customary to hire day workers as reapers to supplement the farmer’s normal workforce, so the reapers mentioned at the end of the Matthean parable are different people to the servants/slaves at the beginning – it is not just the literary device suggested by some commentators.
Fifth, burning the darnel is the appropriate method of disposing of it, because burning will kill the seeds and make sure that the next crop planted in the field is not infested with darnel plants from viable seed left lying in the field. The more weeds you have in the crop, the more important it is to kill the seeds so you don’t have the same problem the next year. Despite Hultgren’s footnote citing the Dictionary of Life in Bible Times, (Hultgren, The Parables of Jesus: A Commentary, Grand Rapids; Cambridge, UK: Eerdmans, 2000 296 n 14. citing “Agriculture” in Willy Corswant (ed) Dictionary of Life in Bible Times (New York: Oxford University Press, 1960) it is highly unlikely that the tares would normally have been fed to stock, because the seeds are also poisonous to animals. (See, for example, M Tadych and J F White, “Endophytic Microbes,” in Eukaryotic microbes, ed. Moselio Schaechter; Amsterdam: Elsevier/Academic Press, 2012, 56.) Keeping them for fuel has some significant problems in that carrying the ripe darnel plants away from the field has the potential to broadcast the darnel seed across a wide area, thus introducing weeds into other places on your farm, although if fuel was in very short supply, the farmer might have been willing to take this risk.
Thus, the process described in the parable is not the unusual, allegorical account that some commentators want to make of it.
Update: On re-reading the last sentence, I see that this could be interpreted as saying that Matthew doesn’t allegorise the account – of course he does, but the story itself is highly likely to be an account of a normal, if not frequent, happening in first century Palestinian agriculture.
I am currently reading in Rafael Rodríguez’s Structuring early Christian memory (London: T & T Clark, 2009). I don’t intend to write a formal review because I really am trying to complete a chapter of my thesis and make a good start on the next in the next week and a half, and much of the book has little relevance to these two chapters. I am, however, enthusiastic about his section on oral transmission – the fourth chapter, entitled ‘Performance, Structure, Meaning and Text’. I also found the previous chapter on social memory useful and interesting, but that’s not what I want to reflect on.
Rafael reminds us that the oral traditions on which the written gospels are based were not verbatim reproductions of previous performances and that the written gospels are neither verbatim dictations of an oral performance of the Jesus tradition nor notes to enable the reproduction of a verbatim re-performance. He says:
When we approach the gospels as primarily related to that hypothetical, abstract construct (the Jesus tradition) and conceive their interrelationships not as editions or redactions of one another but as interdependent, embodied expressions of that abstract tradition, we effect a critical paradigmatic shift that challenges both the methods and the results of previous analyses. The written gospel traditions are not ‘formally bounded, complete items’ (John Miles Foley, 1995. The Singer of Tales in Performance. Bloomington: Indiana University Press.: xi); they refer to and incorporate the abstract Jesus tradition they instantiate, and they must be read accordingly. The gospels do not refer primarily or exclusively to other ‘formally bounded, complete items’, that is, to other written gospels or sources.
We thus find ourselves reading our texts not primarily in reference to other extant texts, which have a concrete, tangible existence, but in reference to a hypothetical construct: the abstract, untextualizable Jesus tradition. (p 90)
If we do this:
we begin to perceive the problem inherent in the scholarship that establishes one expression of the Jesus tradition (e. g., Mark or Q) as the standard against which other expressions are read simply on the basis that Mark or Q is the ‘earliest’ gospel or is ‘closest to the historical Jesus’…The texts of the gospels … for all their similarities and differences, reference the same traditional corpus, though in different ways, for different purposes, and, often, to different ends. (p 91)
This makes a great deal of sense to me. It is quite clear that there are sections of the synoptics where the level of verbatim correspondence indicates that there is a textual relationship between the two/three texts, but the fact that an author clearly had access to a written version of another gospel does not necessarily mean that he decided to alter the sections where it is different simply for his own theological purposes. Rather, it might well have differed from the version of the oral tradition with which he (and his community) was (were) familiar so that he felt the need to correct it – and this leads to the reception of the texts.
New Testament research needs to broaden its focus from the texts’ composition to consider the texts’ reception. Both the evangelists and their audiences would have been familiar with and participants in oral performances of the Jesus tradition. Once the texts of the gospels were committed to writing, is it really likely that those texts represented radical departures from the oral tradition that preceded and continued to develop alongside them? We cannot presume that our texts preserve records of single performances, such that ‘gospel composition’ becomes transcription; still less can we continue to presume that our gospels are the ‘Markan’, ‘Matthean’, or ‘Lukan’ version of the tradition. Rather, our texts were written in the context of oral performances of the Jesus tradition and would have been received by their audiences as performances that, though transformed into written texts, preserved extra-textual references to the Jesus tradition as a whole. (pp 97-7)
In other words, a written text that was provided to a community that knew the oral tradition would not have been well received if its author tried to do a radical reshaping of the tradition, although they were highly unlikely to have objected to somewhat different wording of the stories as long as the punchline was correct.
In looking at the issue of reception, Rafael talks about the fact that the audiences of the oral transmission were familiar with the contexts in which the stories were told – something that is potentially lost once the text is written down and sent away. He suggests that the beginnings of the gospels might well provide cues to the context and how the author intended it to be read (ie in which ‘performance area’ it belonged), picking up on work by Loveday Alexander in this area (see pp 107-9). This certainly makes sense to me, and is the approach I am taking to the Thomas sayings. I think that the fact that the author tells us at the beginning that these are secret sayings and that anyone who finds the meaning of them will not taste death affects how the sayings are read.
One section, however, interests me because I see it differently. Early in the chapter, Rafael says:
Kelber emphasizes performance as the moment of composition: ‘transmission and composition converge in oral performance. Although the speaker used traditional materials, she or he was composing while speaking . . . The idea was not to reproduce what was said previously, but to (re)compose so as to affect the present circumstance.’ (Kelber 1995 ‘Jesus and Tradition: Words in Time, Words in Space’. Orality and Textuality in Early Christian Literature. Semeia 65. Ed J. Dewey. Atlanta: Scholars Press: 150, citing Lord 1960 The Singer of Tales. Cambridge, MA: Harvard University Press: 5, 101; emphasis added). But why does Kelber oppose ‘reproduc[ing] what was said previously’ with ‘affect[ing] the present’? This opposition is not only unnecessary, it jars against Kelber’s helpful recognition of ‘traditional materials’ in oral performance. (p 83)
To me, Kelber’s statement makes a great deal of sense in terms of what I know of the art of story-telling and also some of the psychological research on human memory and story-telling. When skilled story-tellers tell a story, they take their outline and recast it in ways that they think will be most effective to achieve the effect the want to evoke from their current audience. They do not tell stories just because they can, but to achieve a particular effect or result. In other words, they tell stories to affect the present circumstance of their hearers. The desired effect might be as simple as to lift the mood of the audience by making them laugh, but it is more likely to be to promote thought about a particular issue as well. They will modify their language and choose which details to emphasize and which to minimize on the basis of the likely interests of the current audience. When I preach on one of the farming parables in a rural setting, I will often re-tell the parable with some added invitations to the audience to picture themselves in the situation, so I will encourage the grain farmers to think about the contrast between their use of huge headers and combine harvesters in contrast to the hand sowing and reaping practised in Jesus’ times; and I will talk in detail about the likely species of weed in the parable of the man who sowed good seed. I think that this is probably the kind of affecting of the present circumstance that Kelber had in mind and I don’t see it as jarring against his recognition of traditional materials in oral performance.
Apart from what I have already said here, here and here about the 2013 SBL Memory and the Historical Jesus session, I am also interested in what we might make of the Gospel of Thomas in the light of Rafael’s point about the importance of context although this is moving away from the historical Jesus to the early Jesus movement. Rafael (in his paper, at least) is interested in the importance of context for the work of contemporary historians in accessing the historical Jesus, but it has another important function – that of controlling the possible interpretations.
We are all familiar with public figures, especially politicians, who insist that their comments have been quoted out of context and that they didn’t mean what they are quoted as having said at all. Sometimes this is even true. Sometimes quoting something out of context can sometimes make it possible to interpret it in exactly the opposite meaning to that which it had originally, and decontextualising can often enable a range of quite odd interpretations, as well as those intended by the speaker (or writer). Rafael reminds us that the interpretation given in the text explains why the words were remembered, but it does more than this – it also explains how the writer wants them to be remembered and understood. I wonder what it says about the intent of the author of GTh, given that copies of it were still being made in the fourth century, so it clearly wasn’t considered to have been superseded by the narrative gospels.
Thomas begins his text with the statement that whoever finds the meaning of the secret sayings of Jesus which were recorded by Judas Didymos Thomas will not taste death, and in it the most complex context provided is “the disciples asked Jesus X and he replied…”. This contrasts with the Synoptics which almost invariably provide contexts that limit potential meanings and in some cases also provide the authorised interpretation (the parable of the sower springs immediately to mind). Given that about half of the so-called ‘secret’ sayings bear a significant resemblance to sayings of Jesus reported in one or more of the Synoptics, it is difficult to know exactly what the author meant by their being ‘secret’ unless GTh really did predate Mark or Q (assuming Q existed). What is quite clear is that he is not giving the reader any clues about the meanings. Any reader who wishes not to taste death needs to do some hard yards to find their correct interpretation.
If you subscribe to the theory that GTh is a Gnostic text (and many people don’t) then only the Gnostic elite have the ability to find the meaning. If is not Gnostic, perhaps the Thomas community might have been allowing room for the guidance of the Holy Spirit to help those who genuinely wanted/deserved eternal life to find the correct meaning of the sayings – although the role of the Holy Spirit does not feature significantly in GTh.
In addition, having been quite pessimistic about our ability to prove the authenticity of any Jesus tradition or to have the actual words of Jesus, both here and on Michael Kok’s blog, I want to note a counter-argument. Anyone who has read to a small, preliterate child will recognise the speed with which they are able to learn by heart the text of a favourite book. Any attempt to alter the words or skip pages is met with loud protests and some will also offer to ‘read’ the book to you, sitting down and leafing through the pages, turning at the right time whilst reciting the words for you. I suspect that some of Jesus’ teachings were produced often enough so the disciples who travelled around with him got to know them pretty much by heart. I still think that the time-lapse between when Jesus taught and the gospels were written down, combined with the vagaries of both individual and social memory mitigates against our being able to prove that the gospels contain Jesus’ actual words, but I don’t think that what we have is necessarily a long way removed from them.
Mike Grondin has added some Gospel of Thomas Online Videos and Podcasts to his site. As well as providing interviews with and talks by some contemporary scholars (Gagné, Gathercole, Goodacre, Martin and Pagels) there are links to a 2006 BBCFour TV programme on the Lost Gospels and to a 1987 BBC programme about the discovery of the Nag Hammadi library that features Elaine Pagels, Hans Jonas, Giles Quispel, James Robinson and Mohammed Ali el Saman (the discoverer of the jar). Although the quality of this last is not good, I really enjoy seeing some of the early giants in the field talking about the importance of the discovery.
While I am talking about it, Mike’s site also has a range of other very useful tools as well as some op-ed pieces and links to other useful places on the net. The tool includes his extremely useful Coptic/English interlinear version of Thomas and his new-this-year concordance for Coptic Thomas. To use the concordance, you will need to install the Coptic fonts used, but they are available for download from the site. Well worth a bookmark!
Today, I read two pieces of writing on Thomas – the seventh chapter (“My Mouth is Utterly Unable to Say What You are Like!”) in Vernon K Robbins’ new book Who Do People Say I Am?: Rewriting gospel in emerging Christianity (Grand Rapids, MI/Cambridge, UK: W B Eerdmans Pub Co, 2013) and André Gagné’s “Jésus, la lumière et le Père vivant. Principe de gémellité dans l’Évangile selon Thomas” (Apocrypha 23, no. 1 (2012): 209-21). The latter title translates roughly into English as “Jesus, the light and the living Father. The principle of twinship in the Gospel according to Thomas”. I found out about the first from a review on April DeConick’s Forbidden Gospels blog and the latter from a post on André’s blog which he announced on the Nag Hammadi Seminar Facebook page. If you don’t have access to the journal, you can read the text on Scribd from André’s blog, something I really appreciated.
I don’t propose to review Robbins’ book because I don’t have time to read the other chapters at the moment, but if this one is typical, I am very pleased that I bought myself a copy. Because he is looking at what various early Christian communities said about who Jesus was, he compares Thomas to the canon, especially John. He makes a number of points that I had not thought about in this way before He says “Thomas shows us how some early Christians were trying to push their thinking and believing both inwardly and outwardly into regions beyond both time and space. They were in their own way creating speculative or imaginative Christian philosophy” (p 115). And then: “Jesus, then, does not redeem people through his actions, that is, by dying on the cross or performing miracles of healing. Rather, he saves people through the sayings he speaks” (p 116). He notes that Jesus is presented as a righteous messenger, but that he draws attention to what already is (the Kingdom spread throughout the world), rather than what is to come (p 116) and argues that the heavens and earth rolling up described in S111 has nothing to do with the Kingdom. At the time that this happens, the earth will simply cease to exist together with all those who have not “found” the Kingdom, but the Kingdom will continue to exist as it is already existing – a place outside time (p 121-123, 130). He spends some time looking at the significance of light in Thomas and says “In the Gospel of Thomas, all the elect have come from the place of light and will return to the place of light when they seek and find the Kingdom, through the Living One, namely Jesus, who is in their presence” (p 136).
He offers the following as an elucidation of S2:
When people seek until they find within Jesus’ sayings, they will be disturbed when they find. When they are disturbed, however, they will begin to marvel! When they marvel, then they will begin to know the Living One who is in their presence. And when the know the Living One, they will know that they themselves have come from the place of light, they will take off their earthly clothes and return to the place of light, and in the place of light they will dwell in the motion and rest of the Living Father. (p 136)
It was interesting to move from this to Gagné’s article, which also looks at the significance of light. The English abstract says:
Very few studies have engaged in a synchronic reading of the Gospel according to Thomas. But such a perspective contributes to a better understanding of many of the Thomasine logia, as well as an appreciation of the doctrinal particularities of such an enigmatic text. This article is a test case which presents an analysis of the analogous characterization of Jesus, light, and the living Father in the Gos. Thom. The Thomasine tradition portrays Jesus and his Father in terms of twinship. This is what lies behind the similar characteristics of both ﬁgures.
He begins with the fact that Ménard, in his commentary, notes the correspondence between Jesus and the Father and suggests that it is a primitive form of modalism, but that since then scholarship has tended to focus more on the history of the redaction of the collection of sayings than on the interpretation of the hidden words it contains. Gagné’s article looks, rather, at the interrelationship between the Father, the light and Jesus. He begins by arguing that the responsibility for finding meaning rests with the reader, not the text and that behind the appearance of disorganisation of the sayings, there may be a certain coherence which the reader must discover in order to find the meaning. He argues that in some places in the text it is possible to see chains of meaning that link sayings to one another (that is, the links are much more significant than simply catchwords) so that we are always in relentless pursuit of wisdom. (p 211-212).
Beginning on p 215, he then looks at sayings 49 and 50 as the jumping off point for examining what at first glance appear to be examples of modalism in Thomas, discussing the significance of the terms ‘solitary’ and ‘elect’. After a careful analysis of the text he concludes that there is therefore no modalism in such statements. He asks whether we should simply give up trying to find some consistency in the Thomasine sayings or could there be another principle at work that could explain the characterization of Jesus as light and living Father (p 220). Clearly, the answer to this rhetorical question is ‘no’. He concludes that:
In logion 108, the revelation of hidden things is promised to those who drink from the mouth of Jesus. Obviously, there is a correspondence between what is hidden and the hidden words in the first lines of Gos Thom. The disciple is transformed by the words of Jesus. When he receives the words (= drinks from the mouth of Jesus), it is then that his own identity is lost in that of his master. Like Didymus Judas Thomas, who is recognized as the true hermeneutic of Jesus, the disciples, too, become a kind of twin of the master.
Logion 106 talks about the manner in which those who give themselves over to the principle of unity become Sons of Man. This unquestionably corresponds to the input of logion 108 where the “son of man” becomes “twin” of Jesus, the Son of Man.
The concept of twinship may be what is behind the characterization of Jesus as the living Father. Jesus is somehow the twin of his Father, so he has the same characteristics. Like their Master, the disciples will also come to demonstrate the characteristics of Jesus, even to the point of carrying the title that is normally attributed to him, “son of man.” (p 221 – my translation without Coptic inclusions because I can’t easily manage either Coptic alphabet or transliterations in WordPress)
Although neither author makes any comment about whether or not Thomas is Gnostic, both their treatments give me a better insight into how it can be seen as Gnostic than do any of the other writing that I’ve read.
When I started my doctoral candidature, I got the library to do a search to see if any doctoral dissertations had been written in my subject area. They found three: one from Southwestern Baptist Theological Seminary; one from Emory University; and one from St Andrew’s University. I decided that the St Andrew’s one was not sufficiently interesting for me to be bothered going through the procedure needed to sight it. We had to borrow it on interlibrary loan and I had to sign a declaration saying that I would neither remove it from the library nor photocopy it; I could only have it for a relatively short period and that period included the postage time to and from Scotland. I must add that this was a number of years ago and St Andrew’s may have changed their policy since then. Emory already had theirs microfilmed and happily posted me a printout at a reasonable cost. Southwestern needed to photocopy their original but once they had worked out how to allow me to pay them from outside the US, they did the copying speedily and again at a very reasonable price. I got both of them softbound, skimmed them and then put them aside until I needed them for detailed text work.
I’ve just started working with them and am finding that they provide quite detailed information about the state of play of scholarship up to the first half of the 1960s – both were examined in 1965. I assume this is because there was a limited amount of material written at that stage, so they could describe it in more detail without exceeding the word limit. I am also in awe of the task that must have been involved in producing a thesis in the era before computers.
Hollie L. Briscoe’s “A Comparison of the Parables in the Gospel According to Thomas and the Synoptic Gospels” (PhD, Southwestern Baptist Theological Seminary, 1965) begins with the assumption that Gos Thom is a Gnostic adaptation of the Synoptics and unfortunately has a rather mechanistic approach to demonstrating that this is true. Any word or phrase that can be used in a Gnostic sense he claims as Gnostic and further proof of his claim, even though all his examples can be used in other ways as well. It’s not dissimilar to the approach taken by a number of other early Thomas scholars and I don’t find it particularly compelling. That aside, however, he provides useful summaries of the scholarship at the time, and a helpful bibliography. Theologically, I sometimes find it uncomfortable, but that is not particularly surprising given where it comes from. He nevertheless demonstrates the difference in emphasis between Thomas and the Synoptics effectively. My copy is now bristling with labelled sticky notes so I can find the necessary sections quickly as I address particular pieces of text. I appreciated his decision to transliterate all words that needed to be written in a non-English script, given the limitations of the manual typewriter that was used to produce the thesis. I also appreciate the footnotes which must have driven his typist demented!!!
I find John Bunyan Sheppard’s “A Study of the Parables Common to the Synoptic Gospels and the Coptic Gospel of Thomas” (PhD, Emory University, 1965) theologically more comfortable, but I do wish he’d decided to transliterate the Greek and Coptic rather than painstakingly hand writing slabs of both languages in a hand that would not have got him a job as a community scribe or in a scriptorium in earlier times. Again, he provides detailed summaries of the scholarship of the time and because of the way he’s divided the texts I can use the index to find the bits that interest me, which is better than sticky notes. On the other hand, unlike Briscoe, Sheppard has gone for end notes, which means sticky notes at the back so I can find the relevant notes reasonably quickly.
If, like me, you are interested in the specific parables that Thomas has in common with the Synoptics, both these dissertations are worth looking at, even though thought about them has moved on since 1965.