Gospels of Thomas and Philip and Truth - Syriac Christian Church

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33:10, Th 76; here the idea seems similar to that expressed in those extraordinary Hindu religious paintings which show all men and creatures as countless manifestations of one transcendental Deity (the Brahman) — this metaphysic is found in the Upanishads and the Bhagavad Gita; see Emanation. Form (23 29 38 52): Latin FORMA; it is a noteworthy idiosyncrasy of both this text and the Supremacy that the Latin term is employed rather than the Gk ΜΟΡΦΗ (www.metalog.org/files/supremacy.txt). Logoi (43): Gk ΛΟΓΟΙ; this is the plural of ΛΟΓΟΣ (see Meaning in Th Notes), indicating that each Son-or-Daughter of God is a divine Logos like unto the Savior (see Lk 6:40 with Jn 1:1 + Th 108, also Ph 133 where John the Baptist is quoted as Logos!). Metanoia (39): see Rethink in Th Notes. Midst (8): Copt mhte (C190b: amidst, in transition, hence this transitory world); see Transition in Ph Notes and in Tr 3. Recognize (1): see Recognition in Th Notes, Hos 6:6, Mt 5:8. Scheme (18): Gk ΣΧΗΜΑ; form, plan, appearance as opposed to the substantial reality. Seal (42): Copt tb-be (C398b); a sealant such as retsina, used to affix the top onto a jar/amphora to make it airtight (perhaps led to the tradition of retsina flavoring in Gk wine). Commentary The I Ching, hexagram 50 (The Ritual Vessel): The truly divine does not manifest itself apart from humankind. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed thru them, should be accepted in humility; this brings inner enlightenment and true understanding of the world, and this leads to great good fortune. (Cary Barnes' rendition of Richard Wilhelm's translation) 110
(1) Are the Coptic Gospels Gnostic? ‘The leaning of sophists towards the bypaths of apocrypha is a constant quantity.’ — James Joyce, Ulysses Ever since the initial announcement of the Nag Hammadi find, and unto the present day, the library as a whole has been consistently called ‘gnostic’, both in the scholarly literature and in the popular press. 1 To begin with, the entire Nag Hammadi Library was so labelled in the Preface to the first bilingual editions of Thomas (1959; Biblio.6)— which classification was subsequently accepted by virtually everyone who looked into the text. Thus, representative of almost all subsequent publications was the report of Robert M. Grant & David Noel Freedman, The Secret Sayings of Jesus (1960): ‘[Regarding] the Gospel of Thomas, [Jean] Doresse looked through this gospel in the spring of 1949 and later announced that it was “a Gnostic composition”.... The Gospel of Philip contains nothing but Gnostic speculations.’ Wiser counsel, at least regarding Thomas, soon came from no less an authority than Gilles Quispel at the centenary meeting of the Society of Biblical Literature in 1964: ‘The Gospel of Thomas ... is not gnostic at all. The adherents of the gnostic interpretation ... must explain how the author could possibly say that the buried corpse could rise again (logion 5, Greek version).’ Unfortunately, however, Quispel's seemingly irrefutable point was soon eclipsed by a surge of fascination, in both academic publications and the media, with gnosticism's apparently more exotic enticements. While there may well be gnostic writings amongst the several dozen titles found so significantly near the site of Saint Pachomius' archetypal monastery, the three Coptic Gospels in that collection are demonstrably not gnostic in content. This can most readily be shown via an ordinary syllogism; the remainder of the present essay 1 The citations in Recent Scholarly Comments, in the Introduction above, are but notable exceptions— which the student will encounter only by an extensive review of the more academic literature. More typical are the prejudicial titles of Elaine Pagel’s best-selling The Gnostic Gospels (1979); E.J. Brill’s entire scholarly series, Nag Hammadi Studies: The Coptic Gnostic Library; and The Coptic Gnostic Library: A Complete Edition of the Nag Hammadi Codices, General Editor James M. Robinson (2006 edition)— for these last two, more appropriate titles would surely be The Coptic Monastic Library etc. 111
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Metalogos’ The Gospels of Thomas
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Introduction In December of 1945 tw
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www.metalog.org/files/supremacy.htm
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as the original Gospel Messianics w
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Establishment— whether political,
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Somsel); also in MSWord print versi
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www.metalog.org. 20. ‘The History
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(www.metalog.org/files/tpb/sabbath.
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the words of Jesus contained in our
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contains ... four parables which ar
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the year 140 AD, and could date fro
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These are the secret sayings° whic
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together?’; ³the Qur’án 27:75
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sick among them. For what goes into
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act feminine, when you establish [a
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33. Yeshua says: What thou shall he
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45. Yeshua says: They do not harves
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55. Yeshua says: Whoever does not h
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invites thee. He replied to him: My
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77. Yeshua says: I-Am the Light who
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89. Yeshua says: Why do you wash th
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nor does he allow the oxen to eat.
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evolving after the invasion of Alex
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Image/Imagery (22 50 83 84): Gk Ε
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Sabbath (27): Heb tb# (shabat: repo
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Yeshua (Prologue et passim): Aram (
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you.’) 9. The light with the dark
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it had no wheat as food for humanki
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Logos; and his blood is the Sacred
Page 59 and 60: are born. Therefore we also are mot
Page 61 and 62: have found his sons to be noble for
Page 63 and 64: (Isa 44:9-20!, Ph 14) 55. Vessels o
Page 65 and 66: 65. (Among) the unclean spirits the
Page 67 and 68: 28 58) 72. The truth did not come u
Page 69 and 70: 80. Thru the Sacred Spirit we are i
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Page 73 and 74: on that which he had planted. His h
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Page 77 and 78: the Union° is the recognition. The
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Page 83 and 84: that visible beings are thus weak a
Page 85 and 86: eternal. And it is thus revealed to
Page 87 and 88: Shorter Oxford English Dictionary,
Page 89 and 90: thereafter in Mesopotamia. Joseph t
Page 91 and 92: Disciple, one of the Seven and auth
Page 93 and 94: 1. The Gospel of Truth is joy for t
Page 95 and 96: 8. Thus he became a reposeful and l
Page 97 and 98: whither he is going. He understands
Page 99 and 100: drawn to cut this way and that as e
Page 101 and 102: 27. Then the moment comes when thos
Page 103 and 104: 35. Thus strength grows in action.
Page 105 and 106: compassion of the Father who will h
Page 107 and 108: Father is the Son. How otherwise wo
Page 109: speaking the perfect light which is
Page 114 and 115: It would merely beg the question to
Page 116 and 117: This allusion strongly conveys a ma
Page 118 and 119: It will be of value to list here th
Page 120 and 121: III Philip 46 is thus a logion whic
Page 122 and 123: composed of God’s imagination. VI
Page 124 and 125: structure of [Mahayana] Buddhist ph
Page 126 and 127: 4.3 the ego is within its imagery (
Page 128 and 129: excerpts suffice to show that what
Page 130 and 131: The Gospels stipulate that those wo
Page 132 and 133: The Gospels endorse John's Baptism
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Page 136 and 137: epose? Tales from the Old French,
Page 138 and 139: he did not know that he was dead [J
Page 140 and 141: opinion of St Paul, all things cons
Page 142 and 143: teachings set forth in the Gospel o
Page 144 and 145: Mark Twain, Letters from the Earth
Page 146 and 147: celibacy indeed entered Christianit
Page 148 and 149: Bertrand Russell, ‘An Outline of
Page 150 and 151: William D. Davies, ‘Paul and Jewi
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Page 156 and 157: ejecting the [Mosaic] law.... Paul
Page 158 and 159: Jon Sobrino, Jesus Christ Liberator
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individual deeds. || One might refl
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fitting teacher for flesh and blood
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Gospels of Thomas and Philip and Truth - Syriac Christian Church

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