398 D.W. Kim (Jewish) households”, relates to the true identity of the (Thomas) disciples (28). This view is amplified in the Logia 55 and 101 in which the necessary requirement for being the followers of Jesus was leaving their Jewish family: “pef eivt (his father)”, “tef maau (his mother)”, “nef snhu (his brothers)” and “nef svne (his sisters)”(29). The writings of Q 12,49-53 and Q 14,26 also contain these ascetic sayings, in revealing the idea of “true motherhood” (30). Jesus’ denial of His physical mother and brothers, in the episode of Logion 99, is likely to be accorded with the concept of “anti- motherhood”, in that “blessed are the womb which bore you (Jesus) and the breasts which nourished you (Jesus)”, is corrected as “blessed are the womb which has not conceived and the breasts which have not given milk” (31). Uro asserts that these community rules do not externally prohibit the experience of marriage and childbearing, but in terms of becoming community novices they implant a meaning of “true discipleship” that is above “maternal honour” (32). The mutual saying of “those here who do the will of My Father are My brothers and My mother” expresses the spiritual “familyship”, and is supported by Jacobson, who contends that “the members of the Jesus movement formed a fictive family, devoted to doing the will of God’ (33). The provoking words, “He who knows the father and the mother will be called the son of a harlot” (34), represent, likewise, another anti-family (28) URO, ‘Is Thomas an Encratite Gospel?’, 158-160. (29) “Whoever does not hate his father and his mother cannot become a disciple to me. And whoever does not hate his brothers and sisters and take up his cross in my way will not be worthy of me” (Logion 55). “Whoever does not hate his [father] and his mother as I do cannot become a [disciple] to me. And whoever does [not] love his [father and] and his mother as I do cannot become a [disciple to] me” (Logion 101). In interpreting these two similar Logia, Quispel argues that Thomas used at least two written sources, one Jewish-Christian and the other encratite. Quoted by Ibid., 145-146. In addition, “For my mother [ … ], but [my] true [mother] gave me life”, is quite mystical, unless “[my] true [mother]” means ‘His heavenly Father, God’, in relation to Jesus’ heavenly origin. (30) Q is not recognised as gnostic among modern readers. “… for I have come to divide son against father, and daughter against her mother, and daughter- in-law against her mother-in-law” (Q 12,49-53). “(The one who) does not hate father and mother (can) not (be) my (disciple); and (the one who does not hate) son and daughter cannot be my disciple” (Q 14,26). (31) Logion 79. (32) URO, “Is Thomas an Encratite Gospel?”, 140-162. ID., “Asceticism and Anti-Familial Language”, 216-234. (33) JACOBSON, “Jesus Against the Family”, 216. (34) Logion 105.