404 D.W. Kim Creator of all. While the meaning of “tetÓ•eive (you (pl.) wash)” is, for Baker (62), presumed to be equivalent to the Syriac version of the Diatessaron and Pseudo-Macarius, Uro infers that the Nag Hammadi version of Thomas (NHC II, 2: 48: 04-07) is closer to the Lukan version (11,40) than the Matthean version (23,36) (63). These hypothetical presuppositions, however, lose their credibility, when one regards the analogy between Q and Thomas that the passages of Q 11,39b.41 describe the same issue of purity as in Thomas (64). The Q Logion clarifies Pharisees (traditional Jewish leaders) to whom the warning of Jesus was spoken. Although the story of “washing the cup” indicates no solution for the identity of the cup, the Logion of “p•pothrion (the cup)” implies that true purity is not something that one wants to show externally, but is something they realise about the cup-Maker: “Do you not realise that he who made the inside is the same one who made the outside?” (65). The attitude of Thomas towards purity highlights the internalisation of the Christian faith, as opposed to the actuality of the traditional Jews. Such anti-Jewish rules, for the characteristics of Thomas, can be classified as “semi-ascetical” in the context of the new proselytisers leaving their Jewish families and moderating their traditional behaviours (66). Whether they come from a positive or negative motive, the major traditions of fasting, prayer, almsgiving, Sabbath, circumcision, diet and purity are all functional materials by which anyone can reasonably determine the ascetical figure as the identity of the Thomasine community. Frend, Meyer and Buckley, who identified (62) See D.A. BAKER, “Pseudo-Macarius and the Gospel of Thomas”, VC 18 (1964) 217-225. ID., “The Gospel of Thomas and the Diatessaron”, JTS 16 (1965) 449-454. (63) While Uro handles the Matthean and Lukan texts, he does not allow the involvement of Q. Uro still believes that the origin of the Thomasine tradition was definitely involved by ‘some form of Jewish-Christianity’. R. URO, “Washing the Outside of the Cup”, From Quest to Q, 303-322. (64) Many Jesus sayings of Thomas are in Q. This is one of them: “Woe to you, Pharisees, for you purify the outside of the cup and dish, but inside they are full of plunder and dissipation. Purify ... the inside of the cup, … its outside … pure” (Q 11,39b.41). ROBINSON, The Sayings of Jesus, 18. (65) Logion 89. (66) Valantasis recognises Thomas in the same period of John and Ignatius (100-110 C.E.), because of the ascetic sight. The new theory of Valantasis, however, is unacceptable in this paper. R. VALANTASIS, “Is the Gospel of Thomas Ascetical?: Revisiting An Old Problem With A New Theory”, JECS 7 (1999) 55- 81. ID., The Gospel of Thomas (London – New York 1997) 21-24.