396 D.W. Kim from your brother’s eye” (14). The scenario of a conflict between brothers of a family when dividing their father’s possessions (15), is negatively responded by Jesus, but draws on useful advice that the children of a family should co-operate with each other and keep a peaceful relationship. “[The foxes have their holes] and the birds have their nests, but the son of man has no place to lay his head and rest” (16), consistently manifests the importance of “family” or “house” in a metaphorical way (17), despite Jacobson’s supposition that the “Thomas version of the Jesus movement includes homeless wanderers with no place to rest” (18). Such positive family rules of the religious society are composed vaguely with anti-family sources. “The disparity and heterogeneity of the (two) contents” often lead readers to abandon the possibility of understanding the internal coherence (19). Nevertheless, since the writings of Q, such as Q 9,57b-58; Q 9,59-60; Q 12,51-53 and Q 14,26 (20), witness the dissolution of family ties, the anti-family rules of Thomas should not be treated in a literary context, but in their socio- religious context. This way of thinking is quite reasonable, if one seriously considers Patterson’s approach of “moving from the text to social reality” (21). In this case, the above positive family rules were seen by those who were already in the Thomasine community as the moral attitudes towards other people. In the meantime, the anti-family (14) Logion 26. (15) “Tell my brothers to divide my father’s possessions with me. He (Jesus) said to him, O man, who has made me a divider?” (Logion 72). (16) Logion 86. (17) This Logion is matched with Q 9,58. However, since the author of Q expresses ‘the son of humanity’ as the subject, the word, ‘the son of man’ in Thomas can be interpreted in various ways. R. DORAN, “The Divinization of Disorder: The Trajectory of Matt 8: 20 // Luke 9: 58 // Gos. Thom. 86”, The Future of Early Christianity. Essays in Honor of Helmut Koester (ed. B.A. PEARSON) (Minneapolis 1991) 210-219. (18) A.D. JACOBSON, “Jesus Against the Family: The Dissolution of Family Ties in the Gospel Tradition”, From Quest to Q (eds. J.M. ASGEIRSSON – K. DE TROYER – M.W. MEYER) (Leuven 2000) 216. (19) See B. LINCOLN, “Thomas-Gospel and Thomas-Community: A New Approach to a Familiar Text”, NT 4 (1977) 65-66. (20) Q 10,4; 12,22-32, 16,13; 16,18 are also related to, or imply the anti-family ties. (21) See S.J. PATTERSON, The Gospel of Thomas and Jesus (Sonoma 1993). A.D. JACOBSON, “Jesus Against the Family: The Dissolution of Family Ties in the Gospel Tradition”, From Quest to Q, 189.