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The Gospel of Thomas is the modern name given to a New Testament-era apocryphon completely preserved in a papyrus Coptic manuscript discovered in 1945 at Nag Hammadi, Egypt. Unlike the four canonical gospels, which combine narrative accounts of the life of Jesus with sayings, Thomas is a "sayings gospel". It takes the less structured form of a collection of sayings attributed to Jesus, brief dialogues with Jesus, and sayings that some of his disciples reported to Didymus Judas Thomas. Thomas does not have a narrative framework, nor is it worked into any overt philosophical or rhetorical context.

The work comprises 114 sayings attributed to Jesus. Some of these sayings resemble those found in the four canonical Gospels (Matthew, Mark, Luke, and John). Others were unknown until its discovery, and a few of these run counter to sayings found in the four canonical gospels.

When a Coptic version of the complete text of Thomas was found, scholars realized that three separate Greek portions of it had already been discovered in Oxyrhynchus, Egypt, in 1898. The manuscripts bearing the Greek fragments of the Gospel of Thomas have been dated to about 200, and the manuscript of the Coptic version to about 340. Although the Coptic version is not quite identical to any of the Greek fragments, it is believed that the Coptic version was translated from an earlier Greek version.

Confusion with other works

The Gospel of Thomas is distinct and unrelated to other apocryphal or pseudepigraphal works, such as the Acts of Thomas or the work called the Infancy Gospel of Thomas, which expands on the canonical texts to describe the miraculous childhood of Jesus. When Hippolytus and Origen (ca. 233) refer to a "Gospel of Thomas" among the heterodox apocryphal gospels, it is unclear whether they mean the Infancy Gospel of Thomas or this "sayings" Gospel of Thomas. The Gospel of Thomas is also distinct from the Book of Thomas the Contender, a clearly Gnostic text.

In the 4th century, Cyril of Jerusalem mentioned a "Gospel of Thomas" in his Cathechesis V: "Let none read the gospel according to Thomas, for it is the work, not of one of the twelve apostles, but of one of Mani's three wicked disciples." Very little trace of Manichaean dualism can be detected in this "sayings" Gospel, the Gospel of Thomas, which is agreed to be simpler and less legend-filled than that philosophy.

Corresponding Oxyrhyncus papyri

Prior to the Nag Hammadi library discovery, the sayings of Jesus found in Oxyrhyncus were known simply as Logia Iesu. The corresponding Koine Greek fragments of the Gospel of Thomas found in Oxyrhyncus are:

  • Oxyrhyncus 1: this is half a leaf of papyrus which contains fragments of logion 26 through 33.
  • Oxyrhyncus 654: this contains fragments of the beginning through logion 7, logion 24 and logion 36 on the flip side of a papyrus containing surveying data.
  • Oxyrhyncus 655: this contains fragments of logion 36 through logion 39 and is actually 8 fragments named a through h, whereof f and h have since been lost.

Date of Composition

There is currently much debate about when the text was composed, with scholars generally falling into two main camps: an early camp favoring a date in the 50s before the canonical gospels, and a late camp favoring a time after the last of the canonical gospels in the 100s. Among critical scholars, the early camp is dominant in North America, while the late camp is more popular in Europe (especially in the UK and Germany).

The early camp

The early camp argues that since it consists of mostly original material and does not seem to be based on the canonical gospels, it must have been transcribed from an oral tradition. Since the practice of considering oral tradition as authoritative ended during the 1st century, the Gospel of Thomas therefore must have been written before then, perhaps as early as around 40. Since this date precedes the dates of the traditional four gospels, there is some claim that the Gospel of Thomas is or has some connection to the hypothetical Q document—a text (or oral verse) that, with Mark, is postulated to have been a source for the gospels of Matthew and Luke.

The early camp argues that about half of the material in Thomas has no known parallels to the New Testament, and at least some of this material could plausibly be attributed to the historical Jesus, such as saying 42 "Be passers-by".

The early camp also notes that Q is almost universally regarded by secular biblical scholars as the most parsimonious explanation for the synoptic problem and is widely regarded to be the earliest written text of Jesus' teachings. It has been hypothesized that Q exists in 3 strata, termed Q1, Q2, and Q3, with the apocalyptic material belonging in Q2 and Q3. Secular biblical scholars have identified 37 sayings that overlap between Thomas and Q, all of which are conjectured to be in either Q1 or Q2 and none of which included the latter, apocalyptic material of Q3. As Thomas does not incorporate material from Q3, it was not aware of Q3 and precedes it. The Q layers of Q1 and Q2 are thought to predate the four gospels. Hence the Gospel of Thomas is thought to be early.

The central argument of Elaine Pagels's The Secret Gospel of Thomas (2003) is that there seems to be conflict between the Gospel of John and the Gospel of Thomas. According to Pagels, specific passages in the Gospel of John can only be understood in light of a community based on a philosophy espoused by the Gospel of Thomas, though not necessarily precisely represented by that document. Pagels interprets the "Doubting Thomas" episode of the Gospel of John as rebuttal for the "Thomas community"—Thomas physically touches Jesus and acknowledges his fleshy nature, in contrast to the docetism of gnostic groups. Her interpretation of John requires that Thomas-like ideas or a Thomas-like community existed when John's gospel was written.

Another argument for the early camp is that there is overlap between Paul's epistles and Thomas. The authentic corpus of Paul's epistles, which includes First Corinthians, Galatians, and Philippians, is regarded by almost all biblical scholars as predating the canonical gospels of Mark, Matthew, Luke, and John. Some secular scholars see common themes in Paul and in Thomas absent from the canonical gospels (nor independently attested by them), and conclude that Thomas draws upon a common sayings pool also used by the canonical gospels and Paul. According to this theory, Paul drew on sayings widely recognized to have come from Jesus, some which are uniquely preserved in the Gospel of Thomas.

The early camp argues that if the author of Thomas knew of the New Testament, including the Pauline epistles, and if it is thought that "Thomas" showed gnostic tendencies, then it is surprising that he did not take the opportunity to include many verses that would have supported such "gnostic" theology, which are present in the canonical New Testament, such as John 8:58, "Before Abraham was born, I AM." The Gospel of Thomas includes a great deal of material unparalleled in the New Testament, but lacks distinctive terms from second-century Gnosticism such as archons, pleroma, aeons, or demiurge that would be expected from a product of historical Gnosticism: this is seen by some as another justification for an earlier date of authorship.

The early camp counters arguments from the history of religion (and the relatively late appearance of gnostic thought) that Thomas reflects very little to none of the full-blown Valentinian gnosticism as seen in many of the other texts in the cache of manuscripts found at Nag Hammadi. In fact, some point out not all of the Nag Hammadi texts are gnostic; for example, one of the texts is an excerpt of a paraphrase of Plato's Republic, which predates gnosticism by centuries. However, it is speculated that gnosticism was heavily influenced by the creation myth that Plato put forth in Timaeus, and that the fragment enclosed in Codex VI has Socrates make a rather far-fetched analogy of just and unjust behavior based on a gruesome image of the Chimaera, the same sort of argument and image that full-blown Gnostics revelled in.

It is also noted that gnosticism was a fluid belief system containing both new elements and old, and that material identifed as "gnostic" in Thomas may have been current as early as 50. As for the focus on the cross that Thomas lacks, early daters contend that Thomas belonged to an early form of Christianity, exemplified by Q, that concentrated on the sayings and teachings of Jesus. If one is skeptical of Q, however, as several leading scholars in the UK are (see Farrer hypothesis), this argument is less probative.

Earl Doherty * argued that when the Gospel of Thomas does parallel Q or the New Testament, it shows less development, more "primitive" form than the latter.

The late camp

The late camp, on the other hand, dates Thomas sometime after 100, generally in the early and mid-2nd century, but a few argue that Thomas is dependent on the Diatessaron, which was composed shortly after 172. Since the Greek fragments of Thomas found in Egypt are typically dated between 140 and 200, the ultra-late, post-Diatessaronic position remains a small minority, even within the late camp.

The main argument put forth by the late camp is an argument from redaction. Under the most commonly accepted solution to the Synoptic problem, Matthew and Luke both used Mark as well as a lost sayings collection called Q to compose their gospels. Sometimes Matthew and Luke modified the wording of their source, Mark (or Q), and the modified text is known as redaction. Proponents of the late camp argue that some of this secondary redaction created by Matthew and Luke shows up in Thomas, which means that Thomas was written after Matthew and Luke were composed. Since Matthew and Luke are generally thought to have been composed in the 80s and 90s, Thomas would have to be composed later than that. Members of the early camp respond to this argument by suggesting that 2nd-century scribes may have been the ones responsible for the Synoptic redaction now present in our manuscripts of Thomas, not its original author. Both camps agree, however, that the fluidity of the text in the 2nd century makes dating the Thomas very difficult.

A related argument is that Matthew and Luke independently incorporated their own local traditions into their gospels in addition to the traditions they obtained from Mark and Q. These local traditions are usually known as Sondergut, or special material. The late camp notes that Thomas parallels not just the shared material in the Synoptic gospels, but also the special material found in each one of them. The late camp concludes that accessing this diverse set of materials, including local traditions, would be much easier after the canonical gospels were circulating rather than before. Those who argue for a later date for Thomas also call into question the assumption of those within the early camp that "sayings" material is necessarily earlier than full-fledged gospels that include narrative.

Bart Ehrman, (in Jesus Apocalyptic Prophet of the Millennium) argues that the Jesus of history was a failed apocalyptic preacher, and that his fervent apocalyptic beliefs are recorded in the earliest Christian documents, Mark and the authentic Pauline epistles. The earliest Christians believed Jesus would soon return, and their beliefs are echoed in the earliest Christian writings. As the Second Coming did not materialize, later gospels, such as Luke and John, and pseudo-Pauline epistles, such as Timothy, deemphasized an immanent end of the world, with the epistle of Peter even rationalizing the delay: "A day is as thousand years . . . in the last days scoffers will come, scoffing and following their own evil desires . . . where is this 'coming' your Christ has promised, ever since our forefathers died" (2 Pet 3:3–5); and Luke: "No one will say the Kingdom is here or there for behold it lies within you" (17:21). As Elaine Pagels pointed out, many sayings in the Gospel of Thomas relate to the coming end as a profoundly mistaken view, and that the real Kingdom is within the human heart, as stated in Luke above, and such a viewpoint implies a late date as the end of the world and Second Coming never materialized, and the early Christians had to explain Christ's non-appearance.

The Gospel of Thomas makes no mention of Hell, Satan, Eternal Damnation, and demons, which is in contrast to the earliest extant Christian documents, the Pauline epistles and Mark, which clearly show a belief in these areas. Thus the Gospel of Thomas was produced by a community or author who did not believe in Hell, Satan, Eternal Damnation, and demons. So the author/community associated with the Gospel of Thomas appears to be unconnected with the early Christian community of followers of Paul and Mark. The last major argument for Thomas being later than the New Testament argues that Gnosticism is a later development, while the earliest Christianity, as evident in Paul's letters, was more Jewish than Gentile and focused on the death and resurrection of Jesus more than his words. In this connection, it is observed that the Jesus of Thomas does not seem very Jewish, and that its current form reflects the work of 2nd-century Gnostic thought, such as the rejection of the physical world and women (see Thomas 114). Graham Stanton (The Gospels and Jesus, p. 129) finds in Thomas a Gnostic document: "removal of the Gnostic veneer will never be easy." It should be noted that secular biblical scholars and Christian fundamentalists offer very different dates for key New Testament documents.

The Gospel of Thomas and the canon of the New Testament

The fact that the Gospel of Thomas does not seem to have been considered for the New Testament is seen by some as an indication of its being of a later date—had it actually been written by the apostle Thomas, they argue, it would have been at least seriously considered by those in the century immediately following Jesus' death. This opinion is more popular among Christians who accept a divinely inspired New Testament canon as an article of their faith—especially those considering themselves fundamentalist or evangelical Christians.

The harsh and widespread reaction to Marcion's canon, the first New Testament canon known to ever have been created, may demonstrate that, by AD 140, it had become widely accepted that other texts formed parts of the records of the life and ministry of Jesus. Although arguments about some potential New Testament books, such as the Shepherd of Hermas and Book of Revelation, continued well into the 4th century AD, four canonical gospels, attributed to Matthew, Mark, Luke, and John, were universally accepted among orthodox Christians at least as early as the mid-2nd century. Tatian's widely used Diatessaron, compiled between AD 160 and 175, utilized the four gospels without any consideration of others. Irenaeus of Lyons wrote in the late 2nd century AD that since there are four quarters of the earth . . . it is fitting that the church should have four pillars . . . the four Gospels (Against Heresies, 3.11.8), and then shortly thereafter made the first known quotation from a fourth gospel—the canonical version of the Gospel of John. The late 2nd-century Muratorian fragment also recognizes only the three synoptic gospels and John. Bible scholar Bruce Metzger wrote regarding the formation of the New Testament canon, "Although the fringes of the emerging canon remained unsettled for generations, a high degree of unanimity concerning the greater part of the New Testament was attained among the very diverse and scattered congregations of believers not only throughout the Mediterranean world, but also over an area extending from Britain to Mesopotamia."

It should be noted that information about the historical Jesus itself was not a singular criterion for inclusion into the New Testament Canon. The canonizers chose to include many books that contain neither much information about the historical Jesus nor teachings from the historical Jesus, such as the Epistles and the book of Revelation.

The Gospel of Thomas may have failed to be included in the canon of the New Testament because:

  • It was deemed heretical.
  • It was deemed inauthentic.
  • It was unknown to the canonizers.
  • It was thought to be superseded by the narrative gospels.
  • It belonged to a branch of Christianity outside the circle of Athanasius of Alexandria.
  • It was never seriously considered for the canon.

The philosophy of the Gospel of Thomas

The gospel begins, "These are the sayings that the living Jesus spoke and Didymos Judas Thomas recorded." It should be noted that the word "Didymos" (Greek) and "Thomas" (Hebrew) both mean "Twin" and are not actually names. This is in fact done so that the reader of the original Greek text does not mistake the Hebrew word "Thomas" for a surname. The name of the person this gospel is attributed to is the apostle Judas, who is called Thomas to distinguish himself from Judas Iscariot. It is assumed that he is called the twin of Jesus to denote a state of spiritual sameness. This is affirmed in Thomas v.13, where Jesus says to Thomas, "I am not your teacher. Because you have drank and become drunk from the very same spring from which I draw."

This relationship between Thomas and Jesus is what distinguishes this gospel from the four other books in the Catholic canon. In the synoptic gospels (Matthew, Mark and Luke), Jesus is a wise teacher, prophet or an anointed (christos) leader. The Gospel of John, apart from the Thomas gospel and the synoptic gospels, sees Jesus as a divine heir of the godhead and an object of worship. The events in the John gospel are rearranged and told differently than the other gospels perhaps to support and emphasize this view. In the Thomas gospel, Jesus is a spiritual role model, and he is offering everyone the opportunity to become anointed (a Christ) as he is.

The Thomas is mystical and emphasizes a direct and unmediated experience of the Divine through becoming a Christ. In Thomas v.108, Jesus said, "Whoever drinks from my mouth will become as I am; I myself shall become that person, and the hidden things will be revealed to him." Furthermore, salvation is personal and found through introspection. In Thomas v.70, Jesus says, "If you bring forth what is within you, what you have will save you. If you do not bring it forth, what you do not have within you will kill you." As such, this form of salvation is idiosyncratic and without literal explanation. In Thomas v.3, Jesus says,

...the Kingdom of God is within you...

In the other four gospels, Jesus is frequently called upon to explain the meanings of parables or the correct procedure for prayer. But here Jesus constantly tells his disciples to work it out for themselves. In Thomas v.6, his disciples asked him, "Do you want us to fast? How should we pray? Should we give to charity? What diet should we observe?" Jesus replied, "Don't lie, and don't do what you hate, because all things are disclosed before heaven. After all, there is nothing hidden that will not be revealed, and there is nothing covered up that will remain concealed."

In contrast to the Gospel of John, where Jesus is likened to a feudal (albeit divine and beloved) Lord, the Thomas gospel sees Jesus as more the ubiquitous vehicle of mystical inspiration and enlightenment. In Thomas v.77 where Jesus said,

I am the light that shines over all things. I am everywhere. From me all came forth, and to me all return.
Split a piece of wood, and I am there. Lift a stone, and you will find me there.

Like a lord and master in John, Jesus issues edicts in a series of "I am" verses. "I am the Lord... I am the truth.... the only begotten son....the way.... the light.... the only salvation.... except but through me...etc." But Thomas offers up metaphors "the kingdom of heaven is like....like a wise fisherman...like mustard....like little children....like the outer and the outer like the inner...etc." This is not only a difference in tone but in teaching. The message is clear: John is saying follow orders and Thomas is saying find your way.

In most other respects, the Thomas gospel offers terse yet familiar if not identical accounts of the sayings of Jesus as seen in the synoptic gospels.

Elaine Pagels, in her book Beyond Belief, argues that the Thomas gospel at first fell victim to the needs of the early Christian community for solidarity in the face of persecution, then to the will of the Emperor Constantine, who at the Council of Nicea in AD 325, wanted an end to the sectarian squabbling and a universal Christian creed. She goes on to point out that in spite of it being left out of the Catholic canon, being banned and sentenced to burn, many of the mystical elements have proven to reappear perennially in the works of mystics like Jacob Boehme, Teresa of Avila and Saint John of the Cross (as long as they did not deny the uniqueness and divinity of Jesus). She concludes that the Thomas gospel gives us a rare glimpse into the diversity of beliefs in the early Christian community, an alternative perspective to the Johannine gospel and a check on what we take for granted as being heretical as modern Christians. Of course, the church at large sees the Thomas gospel not as a reflection of "Christian diversity" but as an example of one of the early heresies that attacked the church. Writings like the Thomas gospel motivated the church to define its long-held canon and belief in the death and resurrection of Christ in the four gospels which formed the heart of the message proclaimed by the early church in the book of Acts.

The Gospel of Thomas's importance and author

The Gospel of Thomas is, in any case, one of the earliest accounts of the teaching of Jesus outside of the canonical gospels and so is considered a valuable text. Some say that this gospel makes no mention of Jesus' resurrection, an important point of faith among Christians. A minority opinion, however, interprets the opening words of the book, "These are the secret sayings which the living Jesus spoke and which Didymos Judas Thomas wrote down" (Nag Hammadi library translation, 2d. edition, ISBN 0-06-066935-7), to mean that the sayings are being presented as the teaching of Jesus Christ after the resurrection, due to the use of the term "living". The last verse in the book, which strikes many commentators as appended at a later date, perhaps reflecting a mainstream misogyny not otherwise found in this text, also refers to the "life" in a sense that can only mean the "life everlasting":

114. Simon Peter said to them, "Make Mary leave us, for females do not 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."

Some scholars consider this gospel to be a gnostic text, since it was found in a library among other, more clearly gnostic texts. Others reject this interpretation, because Thomas lacks the full-blown mythology of Gnosticism as described by Irenaeus of Lyons (ca. 185) or recognized by modern scholarship. Still other scholars see evidence of increasingly gnostic redactions over time when they compare sayings in the New Testament with parallel sayings in the Greek versions of the Gospel of Thomas (ca. 200), and sayings in the Coptic version (ca. 340). No major Christian group accepts it as canonical or authoritative.

The gospel is ostensibly written from the point of view of Didymus Judas Thomas, one of the twelve disciples of Jesus (who appears in the Gospel of John as "doubting Thomas"). It claims that special revelations and parables (recorded in the text) were made only to Thomas. However, the gospel is a collection of sayings and parables, which contains no narrative account of Jesus' life, something that all four canonical gospels include.

This Gospel is important for scholars working on the Q Gospel, which, like Thomas, is thought to be a collection of sayings or teachings. Although no copy of Q has ever been discovered, the fact that Thomas is a sayings Gospel is taken by some as indication that the early Christians did write collections of the sayings of Jesus, and thus they feel it renders the Q theory more credible.

The Gospel of Thomas and the historical Jesus

Modern scholars use three criteria to determine what the historical Jesus may have taught: multiple attestations, dissimilarity, and contextual credibility. Many modern scholars believe that the Gospel of Thomas was written independently of the New Testament, and therefore, is a useful guide to historical Jesus research.

By finding those sayings in the Gospel of Thomas that overlap with Q, Mark, Matthew, Luke, John, and Paul, scholars feel such sayings represent "multiple attestations" and therefore are more likely to come from a historical Jesus than sayings that are only singly attested, such as the vast majority of the material in John.

The Gospel of Thomas has also been used by Christ mythicist theorists such as Earl Doherty, author of The Jesus Puzzle, and Timothy Freke, author of The Jesus Mysteries, as evidence that Christianity did not originate with a historical Jesus, but as a Jewish adaptation of the Greek mystery religions. The collection of teachings attributed to Jesus represent part of the initiation to the mysteries of their religion.

The Gospel of Thomas is regarded by some individuals as the single most important find in understanding early Christianity outside the New Testament. It may attest to extraordinary diversity in early Christianity, and very different understandings of Jesus. It also may offer a window into the worldview of this ancient culture and a window of the debates and struggles within early Christianity, and its relationship and split with Judaism.

Differences between translations

In translating ancient texts, often the meaning of words is revealed only in abstraction, and must be transliterated, after being translated, in order for the meaning to be addressed. This is the case with all translations, as each reveals the limits and changes of languages, in the divergent tasks of; being sufficiently descriptive, and being easy to use in common speech. In the Gospel of Thomas, logion 66 is one famous example of how translation often differs subtly in its proper transliteration.

66. Jesus said, "Show me the stone that the builders rejected: that is the keystone." (From the Scholars Translation - Stephen Patterson and Marvin Meyer.)

Compare the above translation to the below interpretation:

66. Jesus said, "Teach me concerning this stone which the builders rejected; it is the corner-stone." (Brill edition.)

The use of the word "corner-stone", in the Brill edition, is inaccurate for the meaning, and the correct word is "keystone", as in the Patterson-Meyer translation. To understand the difference, we must think through the parable for its intended meaning. As in all Christian parables, the deeper meaning reflects a moral story. In this case, the meaning comes by the analogy of constructing an arch:

In selecting stones for the arch, the most odd-shaped, useless stone is rejected, and cast aside. The builders select the cornerstones first; they must be strong, squarish blocks and must serve well as the foundation. As each separate pillar is built to the top, the stones are chosen for their slight curvatures, to bring the tops of the columns together.

Finally, the keystone must be selected. It must be of a particularly acute angle to accommodate the characteristics of each of the two arch halves: According to Jesus's parable, it is the stone which was first rejected, by the initial estimations of the builders, and only when the rest of the pieces are in place do they see its usefulness.

Comparison of The Gospel of Thomas to the New Testament

The Gospel of Thomas does not refer to Jesus as "Christ" or "Lord" as the New Testament does, but simply as "Jesus." The Gospel of Thomas also lacks any mention of such classic Christian doctrines as Satan, Demons, The Second Coming, sin, or signs. However, it includes several parables similar to ones found in the canonical gospels that contain themes including Hell, eternal damnation, Heaven, the Kingdom of God, miracles (instructing his followers to heal people), and salvation.

The Gospel of Thomas does not list the canonical twelve apostles, though it does mention James the Just, who is singled out ("No matter where you are you are to go to James the Just, for whose sake heaven and earth came into being"); Simon Peter; Matthew; Thomas, who is taken aside and receives three points of revelation; Mary; and Salome. Though here Mary Magdalene and Salome are mentioned among the disciples, the canonical Gospels and Acts only mention men, but make a distinction between "disciples" and the inner group of twelve "apostles" — a Greek term that does not appear in Thomas — with varying lists of names making up the canonical twelve. Despite the favorable mention of James the Just, generally considered a "pro-circumcision" Christian, the Gospel of Thomas also dismisses circumcision:

His disciples said to him, "Is circumcision useful or not?" He said to them, "If it were useful, their father would produce children already circumcised from their mother. Rather, the true circumcision in spirit has become profitable in every respect."

Compare Thomas 8 SV

8. And Jesus said, "The person is like a wise fisherman who cast his net into the sea and drew it up from the sea full of little fish. Among them the wise fisherman discovered a fine large fish. He threw all the little fish back into the sea, and easily chose the large fish. Anyone here with two good ears had better listen!"

with NIV:

47"Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish. 48When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away. 49This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous 50and throw them into the fiery furnace, where there will be weeping and gnashing of teeth."

Note that Thomas makes a distinction between large and small fishes, whereas Matthew makes a distinction between good and bad fishes. Furthermore, Thomas' version has only one fish remaining, whereas Matthew's version implies many good fish remaining. The manner in which each Gospel concludes the parable is instructive. Thomas' version invites the reader to draw their own conclusions as to the interpretation of the saying, whereas Matthew provides an explanation connecting the text to an apocalyptic end of the age.

Another example is the parable of the lost sheep, which is paralleled by Matthew, Luke, John, and Thomas.

This is the parable of the lost sheep in NIV

12"What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? 13And if he finds it, I tell you the truth, he is happier about that one sheep than about the ninety-nine that did not wander off. 14In the same way your Father in heaven is not willing that any of these little ones should be lost."

This is the parable of the lost sheep in Luke 15: 3-7 NIV

3Then Jesus told them this parable: 4"Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5And when he finds it, he joyfully puts it on his shoulders 6and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' 7I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent."

This is the parable of the lost sheep in Thomas 107 SV

107. Jesus said, "The kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine and looked for the one until he found it. After he had toiled, he said to the sheep, I love you more than the ninety-nine."

This is the parable of the lost sheep in John 10: 1-18 NIV

1"I tell you the truth, the man who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. 2The man who enters by the gate is the shepherd of his sheep. 3The watchman opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. 4When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice. 5But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger's voice." 6Jesus used this figure of speech, but they did not understand what he was telling them. 7Therefore Jesus said again, "I tell you the truth, I am the gate for the sheep. 8All who ever came before me were thieves and robbers, but the sheep did not listen to them. 9I am the gate; whoever enters through me will be saved.* He will come in and go out, and find pasture. 10The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full. 11"I am the good shepherd. The good shepherd lays down his life for the sheep. 12The hired hand is not the shepherd who owns the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. 13The man runs away because he is a hired hand and cares nothing for the sheep. 14"I am the good shepherd; I know my sheep and my sheep know me — 15just as the Father knows me and I know the Father — and I lay down my life for the sheep. 16I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. 17The reason my Father loves me is that I lay down my life — only to take it up again. 18No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father."

Other parallels include

  • parallels Thomas 39.
  • parallels Thomas 55 and 101
  • b parallels Thomas 33a.
  • parallels Thomas 16.
  • parallels Thomas 5b.

Gospel of Thomas scholars

This is a list of scholars or intellectuals who either have committed significant scholarly work in Gospel of Thomas studies, or have commented on the Gospel.

Jesus Seminar

The Gospel of Thomas is one of the Five Gospels used by the Jesus Seminar in its attempt to determine the authentic sayings of the "historical Jesus." It designates sayings it deems fully authentic Red and sayings it believes to be very much like what Jesus might have said Pink.
Sayings in Thomas rated Red by the Jesus Seminar, with the percentage of Seminar scholars so rating them
Saying Number Percentage (%)
54 90
100:2b-3 82
20:2-4 76
96:1-2 65
69:2 53
Sayings in Thomas rated Pink by the Jesus Seminar, with the percentage of Seminar scholars so rating them
Saying Number Percentage (%)
36 75
31:1 74
45:1a 69
64:1-11 69
36:2 68
76:1-2 68
86 67
14:5 67
39:3 67
47:2 65
98 65
95 65
33:2-3 63
65:1-7 61
62:2 60
26 60
63:1-3 60
113:2-4 59
35 59
5:2 57
89 57
109 54
32 54
97 53
10 52
47:4 52
9 52
99:2 52
78:1-2 51
94 51
2:1 51
47:3 51
41 51
14:4a 51
6 50
55:1-2a 49
107 48
21:9 46
4:2 45

Popular culture

The plot of the 1999 Hollywood film Stigmata revolves around a cover-up within the Roman Catholic Church of an unnamed lost "Gospel" (that is revealed at the end of the film to be based upon the real-life Gospel of St. Thomas), whose teachings of the immanence of God are profoundly threatening to the church hierarchy.

The DVD commentary of the film has the director saying that he believes the truth is "out there" and hopes the movie would encourage people to research alternative Christian writings, like the Gospel of St. Thomas.

In the afterward of his book The Gospel According to Biff, Christ's Childhood Pal, Christopher Moore mentions that he drew slightly from the Gospel of Thomas.

References

  • Guillaumont, Antoine Jean Baptiste, Henri-Charles Puech, G. Quispel, Walter Curt Till, and Yassah ˁAbd al-Masīh, eds. 1959. Evangelium nach Thomas. Leiden: E. J. Brill Standard edition of the Coptic text
  • Johnson, Luke Timothy. The Writings of the New Testament: An Interpretation. Philadelphia: Fortress, 1986. (pp. 530-548.)
  • Pagels, Elaine, 2003. Beyond Belief : The Secret Gospel of Thomas (New York: Random House)
  • James McConkey Robinson et al., The Nag Hammadi Library in English (4th rev. ed.; Leiden; New York: E.J. Brill, 1996).

External links

Translations

Translations with commentaries

Gnosticism | Apocryphal Collections of Logia | Gnosticism | Gnostic Apocrypha

Tomášovo evangelium | Thomas-evangeliet | Thomasevangelium | Evangelio de Tomás | La evangelio de Tomaso | Évangile de Thomas | 도마 복음서 | Injil Tomas | Tómasarguðspjallið | Vangelo di Didimo Thoma | הבשורה על פי תומס | Evangelium secundum Thomam | Tamás evangéliuma | Evangelie van Thomas | トマスによる福音書 | Tomasevangeliet | Ewangelia Tomasza | Evangelho de Tomé | Evangelij po Tomažu | Tuomaan evankeliumi | Tomasevangeliet | 多馬福音

 

This article is licensed under the GNU Free Documentation License. It uses material from the "Gospel of Thomas".

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