What Shall We Do? The Community Rules 411 in his hand)”, but the words carry a certainty that the diligent one will be accepted (by the community), while the lazy one will be even worse than before, as depriving “p•ke ¯ym et•ouÓ•ta•f (the little he has)”. The blessing of the diligent one is repeated in Logion 45: “a good man brings forth good from his storehouse (his good heart); an evil man brings forth evil things from his evil storehouse (his evil heart)”. The honesty of the good man’s story is associated positively to the concept of “diligence” which the leader of Thomas valued in the context of the social rules. The case of an evil man who causes social problems contrasts with the lazy man having nothing. Another parable of Jesus agrees with the principle that the diligence of a man parallels honesty: “He leased it (the vineyard) to tenant farmers so that they might work it and he might collect the produce from them” (102). The vineyard owner in Logion 65, who had good intentions, is seen as the diligent and honest person, despite the tenant farmers having evil thoughts and plundering the owner ’s possessions, as well as killing other innocent people, including the son of the owner. The activity of making or keeping “eirhnh (peace)” is also regarded as an effective social-ethical rule, according to the saying “If two make peace with each other in this one house” (103). If the words “ÿmæ•pei•hei ouvt (in this one house)” are interpreted to refer to the Thomasine community, modern readers can easily understand that the purpose of this Logion was maintaining the community in peace. The potentiality of “eirhnh (peace)” produces the power to move a mountain; this is reported in the Logion 106 in which the community policy of “eirhnh (peace)” is reinterpreted as a unifying concept of the community: “When you make the two one”. The same concept of unity or harmony is quoted in Logion 22: “when you make the inside like the outside and the outside like the inside, and the above like the below”. The power of unity (like keeping peace) among the community members is expressed as “to move a mountain” in the NHC II, 2. 50.21-22 (104). Such phrases of Thomas show that the community leaders, through the social rules, expected the new proselytisers to abandon their Jewish attitude and cross the boundary into the Jesus community. The following Logion of Jesus indirectly expresses the internal and external trouble experienced by a person undergoing the process: (102) Logion 65. (103) Logion 48. (104) “When you say, ‘mountain, move away’, it will move away”.