402 D.W. Kim denies this term of “sabbativzein to; savbbaton/ eire mæ•p•sambaton n•sab´baton (sabbatising the Sabbath)”, contending that it is neither “a æ Jewish-Christian device, nor an ascetical or encratitic directive”, but “in a cosmological sense as the denial of creation and/ or its Creator”(51). The Thomas concept of the Sabbath does not, however, propose any ritual content or gnostic hint, but the meaning of the Sabbath is quoted in an emblematic way, in that the Jewish newcomer into the Thomasine community should be away “from sin, … from the slavery of evil, from bad, unclean or shameless thoughts” all the times(52). The tradition of “p•s‰be (circumcision)” is also applied in the framework of the anti-Jewish rules: “If it (circumcision) were beneficial, their (Jewish) father would beget them already circumcised from their (Jewish) mother” (53). The usefulness of “p•s‰be (circumcision)” is denied, because the intention of Jesus’ disciples focused on the formal purity of the Jewish ritual. This negative attitude towards the Jewish religious obligation signifies the meaningless of the bodily circumcision, when someone stays in the Thomasine community. Nevertheless, the Logiographer of the text allows the spiritual circumcision in “p•ÌÓ‹ et•ouaab (the Holy Spirit)”: “Rather, the true circumcision in Spirit has become completely profitable” (Logion 53). This kind of approach, in that the leader of Thomas had an anti-Jewish attitude, but still acknowledged the spiritual meaning of the traditional rituals, is suggested by Marjanen, who says that “the circumcision of heart brought by the Spirit is considered the prerequisite for hearing the Word, awakening faith, faithful service of God and putting off the body of flesh” (54). Although “the true circumcision in Spirit” is not expressed anywhere except in Logion 53, the leader of Thomas clearly makes a distinction between the physical circumcision and “the true circumcision in Spirit”. This policy indirectly denotes that the major members of Thomas had come from Judaism, but the basic principle of “p•s‰be (circumcision)” was creatively reinterpreted in the early Christian community. It is not unusual that the value of purity is treated seriously, while a dietary regulation of “pet•ou•na•kaa•f ÿarv•tÓ ouom•Â (eat what they (51) Ibid., 178-201. (52) Ibid., 200. (53) Logion 53. (54) See MARJANEN, “Thomas and Jewish Religious Practices”, 179.