Analysis and Interpretation of the Sayings of Jesus in the Gnostic Gospel of Thomas

Another editorial by my friend Herb.

Analysis and Interpretation of the Sayings of Jesus in the Gnostic Gospel of Thomas

Most adherents of traditional Christianity do not realize that their present-day Bible is the culmination of several hundred years of intensive political wrangling over what the beliefs and creeds of the followers of Jesus should be. Christianity in its present form did not automatically happen with the birth and life of Jesus. It did not coalesce into some semblance of unity of creed and belief recognizable today until 325 C.E. at the Council of Nicaea, which was called by Emperor Constantine, who had grown tired of the constant bickering among the different so-called "Christian" factions. But even at Nicaea many doctrinal issues were not completely settled among the different sects. The Arian and Gnostic Christians still could not fully accept the creedal statements of what we now call Christian orthodoxy. The average believer does not realize that there were a multitude of books considered for the final Biblical canon or Bible as it is today. The books that were chosen at Nicaea for the final canon were more a matter of personal subjectivity, politics, power, and ego than anything else. The analysis here is on the Gnostic Book of Thomas and the sayings of Jesus, which were rejected by the bishops for inclusion in the Bible for reasons which will be discussed later. The Gnostic Christians bitterly opposed many of the beliefs that we now recognize in our present-day traditional Christian churches. Many scholars think that what is called "Gnosticism" probably pre-dated present-day orthodox Christian beliefs.

1. "I am the light which is above them all. It is I who am the all. From me did all come forth and to me the all extends. Split a piece of wood, and I am there. Lift up the stone, and you will find me there."

This saying of Jesus seems to support either a pantheistic or panentheistic definition of God. Pantheism says that God is the universe. Panentheism says God is the universe but is also greater than the universe. The Gnostic "God" concept of the author of Thomas and/or Jesus appears to be somewhere in this pantheistic/panentheistic continuum. This concept is in conflict with the orthodox Christian view at the time of the Council of Nicaea in the 4th century, which held to supernatural theism---that God is totally outside of and separate from the universe. Supernatural theism is the predominant belief in present-day traditional Christianity.

2. "If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you."

This saying appears to empower humanity. Since, according to panentheism and pantheism, "God" is in all, it naturally follows that "God" is in us and that therefore we contain the capability or have the power to express or experience this divine essence or mystical nature. The Gnostics believed that all humans contain that "divine spark." That is likely why Jesus says, "what you bring forth will save you." We have the power within us to reach a spiritual transcendence. This is an uplifting and hopeful message for humanity. Compare this with the supernatural theism of orthodox Christianity, which says that there is no hope for man without the substitutional sacrificial atonement of this otherworldly "God." Such a theology diminishes our humanity and puts us at the mercy of an absolutist, self-serving deity.

3. "If those who lead you say to you, 'Lord, the kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will realize that it is you who are the sons of the living Father."

This passage appears to encourage our search for spiritual self-discovery. It contrasts with the orthodox view that the tenets and creeds of belief are already laid out for us. This absolutist religious stance of Christian orthodoxy demanded of its adherents impedes and discourages one's search for personal, spiritual enlightenment. This orthodox creedal rigidity requires that we unquestioningly accept the beliefs of the church or lose any hope for salvation.

4. "What you look forward to (the new world, the heavenly kingdom) has already come, but you do not recognize it."

Rather than living for and expecting some future celestial heaven at the end of our lives, we have the power to experience this spiritual bliss, this sacred transcendence, here and now.

5. "I am not your Master, for you have drunk, and become drunk from the bubbling stream I measured out. Whoever drinks from my mouth will become as I am, and I myself will become that person, and things that are hidden will be revealed to him."

Here Jesus appears to be saying that we can all become "Christs," that we all have the same divine spark that he has, that we all have the power within us to attain the same level of mystical enlightenment or transcendence that dwells within him. This contrasts with the orthodox view that "God" is omniscient, omnipotent and totally separate from us and that we have no hope of ever attaining any kind of divine-like goodness, that we are all sinners and are doomed and totally dependent upon God for rescuing us. Such a message is one of darkness and despair and contrasts with the Gnostic message of light, hope, and empowerment. We have the power within us to "save" ourselves, so to speak.

Jesus declares that Thomas has become like himself. Matthew claimed that Jesus was a rabbinic teacher--wise philosopher--and Peter thought that Jesus was the Messiah---righteous messenger. In the Gnostic Gospel of Thomas, the author thinks their descriptions represent an inferior level of understanding. Thomas, who recognizes that he himself cannot assign a specific role to Jesus, transcends the relation of disciple to master.

6. "Knock upon yourself as upon a door, and walk upon yourself as on a straight road. For if you walk upon that road, it is impossible for you to go astray. Open the door for yourself, that you may know what is. Whatever you open for yourself, you will open."

This supports the basic theology of Thomas. One is to become "not a Christian, but a Christ." Scholars believe that the symbolic meaning of this phrase is you are the twin brother of Christ when you recognize the divine within you. One who seeks to "become not a Christian, but a Christ" no longer looks only to Jesus but also within himself for the source of truth. Orthodox believers, on the other hand, depend upon the church and its leaders and their interpretations of Scripture for their salvation. Compare the Gnostic theology to that of the Gospel of John where the author has Jesus declaring, "I am the door; whoever enters through me shall be saved."

It is not hard to see why the orthodox bishops at Nicaea rejected the Gnostic Gospel of Thomas and other Gnostic writings in favor of the Gospel of John to be included in the final canon. Even though many of these Gnostic works more than likely pre-dated the New Testament gospels as many scholars think, they posed a threat to the power base of the church. With the Gnostic gospels there is no real need for the church, its leaders, priests, bishops etc. Traditional church orthodoxy demands its members pass through a hierarchical priestly and church mediation path before anyone can gain salvation. It requires adherence to rules, specific beliefs and creeds by its members. The members have little freedom of choice. They are required, in effect, to set aside their humanity---their powers of reason, conscience, analytical thinking, questioning etc. By blindly accepting traditional church orthodoxy, these believers become in essence robots for the church.

Herb Panko