It is difficult to know the exact date of the Gospel of Thomas, but one should probably date it to A. Our earliest manuscript fragment from part of the Gospel of Thomas dates to around A. So, the Gosepl of Thomas definitely was written before that time. What is the Gospel of Thomas? Who wrote the Gospel of Thomas?

Who wrote the Gospel of Thomas?

Messiah Jesus is not the Messiah predicted by the Jewish prophets Jesus is the Messiah of the Old Testament prophets. By looking outward in faith to Jesus Mark 5: The Nature of God Many gods 30 ; possibly even some form of pantheism Incapable of saving himself; must look outward to Jesus Jn. Physical Body The physical body is bad, but the spiritual is good The physical body is not inherently evil since it will be resurrected Lk.

Mention of community context and order Mt. Death and Resurrection Not central to message. And "you" is plural. A translation as follows would be more accurate: But first He must suffer many things and be rejected by this generation. And as it was in the days of Noah, so it will be also in the days of the Son of Man: They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all.

Likewise as it was also in the days of Lot: They ate, they drank, they bought, they sold, they planted, they built; but on the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all. Even so will it be in the day when the Son of Man is revealed. In that day , he who is on the housetop, and his goods are in the house, let him not come down to take them away.

And likewise the one who is in the field, let him not turn back. Whoever seeks to save his life will lose it, and whoever loses his life will preserve it. I tell you, in that night there will be two in one bed: Assuredly, I say to you, this generation will by no means pass away till all things take place. However, in GThomas, the notion of the future arrival of a Kingdom does not exist. Rather, the theme of the Kingdom being already here is expounded again, while its impending coming is dispelled: CoGTh 51 "His disciples said to Him, "When will the repose of the dead come about, and when will the new world come?

It will not be a matter of saying ' Here it is' or ' There it is. But if you will not know yourselves, you dwell in poverty For you are from it, and to it you will return. They said to Him, " Shall we then, as children, enter the Kingdom? So it is probable "2Clement" knew about GThomas. And "Thomas" was likely inspired by and greatly added upon this passage of the gospel of the Egyptians written ? When you have trampled on the garment of shame , and when the two become one and the male with the female is neither male nor female " Clement of Alexandria, Miscellanies, 3, 13, 92 with the words in red the likely origin of: Jesus said, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.

The night is far spent, the day is at hand Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door! Even so, come, Lord Jesus! If GThomas was composed then, or even earlier, as before the gospels, how to explain there is no call for the Kingdom to come soon "with power"?

When almost everyone else did just that! And then, if you were thinking in those days to become a Gentile 14, 43, 53 Christian, what would you choose? Certainly the first option is a lot more enticing than the second one!

Gospel of Thomas

However, from about C. For since the fathers fell asleep, all things continue as they were He is patient with you But the day of the Lord will come like a thief The same concern appears in GThomas, more specifically about any second coming: GrGTh 37 "His disciples said to him, " When will you be visible to us , and when shall we behold you? Consequently, the first part of the logion most likely alludes to the second coming, as in the Coptic version: A "This, says he [the typical Naassene], is the kingdom of heaven that reposes within us as a treasure , as leaven hid in the three measures of meal [Mt Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past ; and they overthrow the faith of some.

CoGTh 51 "His disciples said to Him, " When will the repose of the dead come about , and when will the new world come?

The gospel of Thomas & its late dating. Composition & authorship

And in the context of "when [in the future] will [it] come about" , with "when will the new world come" , "the repose of the dead " alludes to belief of the dead becoming alive in a repose to come. However, for "Thomas", the repose is for the living, not the dead.

This is confirmed by: He said to his disciples, " Why does that man carry the lamb around? This appears also in: Likely, he wished his flock had forgotten about them. Polycarp died The following logion also seems to take away the possibility of resurrection: CoGTh 11 "Jesus said, "This heaven will pass away , and the one above it will pass away. But in GThomas this future event is not necessary because the Kingdom is already here!

Maybe "Thomas" was trying to diffuse a known apocalyptic expression appearing in the gospels! However, for good measure, it was still hoped for, but with little enthusiasm or with necessity of a long waiting period: We are making trial of the living God, and contending in the present life that we may be crowned in the life to come. For none of the just receiveth a speedy reward, but waiteth for it. For if God gave speedily the reward of the righteous, we should forthwith practise gain and not godliness; for we should seem to be righteous, not on account of what is pious, but on account of what is profitable.

So it should not be surprising that, in the second century known for its many "heresies" , some Christian leaders preached the Kingdom had been here all along.

Do not let your left hand know what your right hand is doing. And then, can we ever imagine Jesus preaching to an entourage of lower class uneducated Galileans: If not, you were left with pains, fatigue, sores, fever, illness, hunger, hard work, cold, heat, dirt, dishonest tax collectors, greedy landlords, etc. In conclusion , this logion 3 is likely an extrapolation on Lk The probable dating of GThomas the Greek version is around C. Let's note that about this time, according to Eusebius "The history of the Church", 3, 39, "Papias wrote five volumes entitled The Sayings of the Lord Explained" which had "some otherwise unknown parables and teachings of the Saviour Probably they rejected the doctrine of the atonement; they certainly ignored the second coming of Christ and the general resurrection The gospel of Thomas seems to have been written when a basically Ebionistic sect had to renew itself through proto-Gnosticism.

B True Ebionites, at least in their beginning around 70 , shared the same beliefs as the "Nazarenes" led by some of Jesus' eyewitnesses and rejected the ones of Paul. The initial beliefs which may have included early Gnosticism appear to have been about the Holy Spirit or a spiritual "Christ" entering a mortal Jesus at baptism and departing from him during or before the Passion, plus the Kingdom to come on earth. D Hegesippus, writing about the same time period that is about , from Eusebius' 'The History of the Church', 3, The two next earliest ones are 'The infancy gospel of Thomas' written and 'The book of Thomas the contender' written The former features "Thomas" only once and solely as the scribe.

The later is fully Gnostic, with Thomas, the alleged author, being very close of Jesus the Savior and much in evidence. Therefore, it is highly improbable these books are from the same sect and it is very misleading to put them in the same bag.

In the case of the parallels, the GTh versions are not straight copies of the corresponding passages in the canonical gospels: B They are written differently, implying another origin. What follows are partial answers, specific on the two aforementioned points. Then I'll respond to the argument, as a whole. A I certainly do not deny, as a general rule, the GTh version of a parallel is streamlined relative to its counterpart s. However, I want to make a point here: If someone rewrites some existing material, it is easy to improve on it, make it more concise and elegant.

I do that all the time on my own writing, sometimes on others too. Chances are, if not all the time, rewritten material will look better compared to something written quickly for the first time. A good example of that would be within logion 21, which exemplifies the insertion of cleanly composed canonical pieces into badly written material with no parallels some typically "Thomassan" , resulting into a bizarre and confusing assemblage parallels in italics: When the owners of the field come, they will say, 'Let us have back our field.

And no apparent connection with what follows! You, then, be on your guard against the world. Arm yourselves with great strength lest the robbers [who would take your faith away! Let there be among you a man of understanding.

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No obvious relation to what is preceding. Parallels in the synoptic gospels: But when the grain ripens, immediately he puts in the sickle, because the harvest has come [this last sentence was probably isolated in Logion 21 in order to remove any eschatological content, very obvious within the context of the Markan parable]. Certainly, "Matthew", and more so "Luke", did rewrite Markan material. Let's see what can be learned from them. The parable of the sower Here, from Mark's gospel: And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.

Some fell on stony ground , where it did not have much earth; and immediately it sprang up because it had no depth of earth.

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But when the sun was up it was scorched, and because it had no root it withered away. And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop. But other seed fell on good ground and yielded a crop that sprang up, increased and produced: And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it. Some fell on rock ; and as soon as it sprang up, it withered away because it lacked moisture. And some fell among thorns, and the thorns sprang up with it and choked it.

But others fell on good ground, sprang up, and yielded a crop a hundredfold. Superfluous details and wording were removed. Let's examine the same parable from GThomas: Some fell on the road; the birds came and gathered them up. Others fell on the rock , did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed s and worms ate them.

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And others fell on the good soil and produced good fruit: The GTh version is not shorter than Luke's one. The parable of the tenants First, from Mark's gospel: A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower. And he leased it to tenants and went into a far country. Now at vintage-time he sent a servant to the tenants, that he might receive some of the fruit of the vineyard from the tenants.

And they took him and beat him and sent him away empty-handed. Again he sent them another servant , and at him they threw stones, wounded him in the head, and sent him away shamefully treated.