410 D.W. Kim connected to the worth and priority of the community “swfronismov" (discipline)”. 4. The Socio-Ethical Rules Fourthly, when the Logiographer of the text became interested in the doctrinal disciplines, the socio-ethical issues were also focused on in terms of the community order. The Jesus of Logion 63 shared the personal thoughts of a rich man: “I will use my money that I may sow and reap and plant and fill my storehouses with fruit, so that I lack nothing”. The short narrative of the rich man, who had much money and who had a great business plan in mind, teaches the community readers that the secular material involves fulfilling a personal goal or satisfaction, but the conclusion of “that night he died” implies that money or riches cannot change the human destiny of “p•mou (death)” or something beyond “p•mou (death)”. The method of how one spends “ÿomt (money)”, is pictured in the other saying of “do not lend it (money) at interest, but give [it] to one from whom you will not get it back” (101). In the saying, the community policy of Thomas is described in a compassionate way, that no one should expect any extra income from what they give away. Rather, the material contribution should be merciful and graceful rather than repayable. These sayings minimise the importance of money for personal benefits, but encourage members of Thomas to keep the mentality of a charity. It is not a gnostic mentality of “indifferentism against the world”, but is like the spirit of the Acts Christians: “All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had” (Acts 4,32). The right attitude towards using money is continually illustrated in relation to the principle of tax payment: “Give Caesar what belongs to Caesar”. In Logion 100, Jesus spoke wisely to the crowds who had asked the social issue of taxes; this does not just show the social function of money, but, in addition, reveals the true ownership of money. Meanwhile, several of the Thomasine Logia present the social attitude of “diligence” through which the leader of the community demonstrated a consistent structure for community activities including labour. The Logion 41 of Jesus: “Whoever has something in his hand will receive more, and whoever has nothing will be deprived of even the little he has”, does not clarify the meaning of “f ÿÓ•tef´ Ëix (something (101) Logion 95.