D.W. Kim, «What Shall We Do? The Community Rules of Thomas in the ‘Fifth Gospel’», Vol. 88 (2007) 393-414
This article argues for the diversity of early Christianity in terms of religiocultural communities. Each early Christian group, based on a personal revelation of leadership and the group’s socio-political milieu, maintained its own tradition (oral, written, or both) of Jesus for the continuity and prosperity of the movement. The leaders of early Christianity allowed outsiders to become insiders in the condition where the new comers committed to give up their previous religious attitude and custom and then follow the new community rules. The membership of the Thomasine group is not exceptional in this case. The Logia tradition of P. Oxy. 1, 654.655, and NHC II, 2. 32: 10-51: 28 in the context of community policy will prove the pre-gnostic peculiarity of the creative and independent movement within the Graeco-Roman world.
What Shall We Do? The Community Rules 407
four makarios sayings of the Lukan Gospel are described in connection
with the four ouoei (woe) sayings (79).The phenomenon of the makarios
sayings is not exceptional in the Q tradition of Jesus. The scholarly
reconstructed text (called “the Synoptic Sayings Gospelâ€)
accommodates four makarios sayings, mainly in Q 6,20-23. Such
popularity of the makarios sayings does not naturally lead to measuring
the authenticity or reliability of Thomas by counting the numbers of
the makarios. Nevertheless, one is still able to confirm that the eight
Logia of the thirteen makarios in Thomas certainly manifest a kind of
encouragement and exhortation used for the new proselytisers or those
who were already in the community (80).
The Logion of “Blessed are the solitary and elect†(81), allegorises
a scene of separation from Judaism. This beatitude of Thomas is not
revealed in any part of the Canonical Gospels. However, the view of
“et•sotp´ (“elect†or “chosenâ€)â€, according to Layton, supports the
spiritual celibacy situation from their previous religious life (82). The
motivational Logion of Jesus: “I shall choose you, one out of a
thousand, and two out of ten thousand†(83), discloses the destiny of the
chosen people. Even if it is not directly connected, Klauck insists on
the formational process of new Christian communities on the basis of
(79) Luke 6,20-26.
(80) The makarios Logia 7, 18, and 19 are belonged to the traditional wisdom
sayings. The two makarios Logia of NHC II, 2: 47: 04 and 10 are already
mentioned in the family rules of Thomas. This part will selectively treat the
makarios Logia 49, 54, 58, 68, 69 (NHC II, 2: 45: 25, 28), 79 (NHC II, 2: 47: 07)
and 103.
(81) Logion 49. When a Jew leaves the traditional religion, s/he become
“n•monaxos (the solitary)†from them but in the same time he/she is “et•sotp´
(elect or chosen)â€. While Lambdin interprets et•sotp´ as “electâ€, Meyer’s
explanation is applicable in this paper. See M. MEYER, The Gospel of Thomas.
The Hidden Sayings of Jesus (New York 2002).
(82) “But it is the solitary who will enter the bridal chamber†(Logion 75). The
words et•sotp´ are also interpreted as “superiorâ€. B. LAYTON, The Coptic Gnostic
Library; Nag Hammadi Codex II, 2-7 (with XII,2, BRIT. LIB. OR. 4926(1), and
P.OXY. 1, 654, 655). Volume One: Gospel According to Thomas, Gospel
According to Philip Hypostasis of the Archons, and Indexes (Leiden –New York
– København – Köln 1989). Morrice, who has an independent concept for
Thomas, does not seem to relate the physical celibacy practice, but rather an
insight into the internal celibacy of Thomas members. G.W. MORRICE, Hidden
Sayings of Jesus. Words Attributed to Jesus Outside the Four Gospels (London
1997) 84-89.
(83) Logion 23.