So let us carefully examine the arguments for this saying being a late addition to the Gospel of Thomas.
One thing which must be mentioned before we begin. The primary reason that Logion 114 is considered a late addition is simply because it is the last saying. If someone wanted to add something to an existing document their only option, other than rewriting the entire document, is to tack on something at the end of the text. If you are going to question the validity of a piece of text, the final section of the document is always an easy target.
a. The saying begins with a disciple, Simon Peter, addressing the other disciples. This literary device is otherwise never used by Thomas.
As you know, I take the view that the text should be studied in reverse order, which effectively makes this the first saying. Here we have Simon Peter attempting to impose his will on the group. Jesus then soundly puts him in his place. After this event Peter is not in a position to question Mary's presence. His wings have been effectively clipped. And so Peter is no longer depicted in the document as asserting his authority before the other disciples.
b. The idea of one "guided" by Jesus occurs only here.
Actually it is closer to being led by Jesus. The same word is used in sayings 34 and 3:
(34) Jesus said, "If a blind person leads a blind person both will fall into a hole."
(3) Jesus said: If those who lead you say to you: See, the kingdom is in heaven, then the birds of the heaven will go before you; if they say to you: It is in the sea, then the fish will go before you. But the kingdom is within you, and it is outside of you. When you know yourselves, then you will be known, and you will know that you are the sons of the living Father. But if you do not know yourselves, then you are in poverty, and you are poverty.
Naturally the meaning in 114 is quite the opposite, it is Jesus that is doing the leading in this instance. So yes, it can be argued that this is the only instance where Jesus is doing the leading, but being led is a common theme of Thomas. Taking 114 as the first in order, one can read the entire text of Thomas as instructions from Jesus.
c. In Thomas D we find the phrase "Kingdom of the Father" appearing in 96, 97, 98, 99, 113. Only in 114 is "Kingdom of Heaven" used.
There are only two other instances of "Kingdom of Heaven" being used in the entire document, at numbers 20 and 54. As there is only one "Kingdom of Heaven" saying per each of these hypothetical 'chapters', excepting C which has none, why should only this occurrence be judged as being fundamentally different from the others?
Perhaps the "Kingdom of Heaven" sayings have some special significance to set it apart from "Kingdom of the Father," and Mary, as the guided, is being specifically directed towards these sayings.
d. Only in 114 do we hear anything like the idea that a person should "become a living spirit."
Yet there are many concepts within the sayings which occur only once in the work. Should each of those be brought into question as well? 'Go to Jacob the Just' is but a single example.
e. Finally, this logion is in direct contradiction to 22. There the male should become female, the female become male and neither should be any longer male or female. Here, in 114 the status "male" is positively valued and the status "female" is negatively valued. Indeed, the woman should become male.
Notice how 114 leads us directly to 22. 21 is the next saying after 22 if we continue following a reverse order throughout the document. With that in mind, let's look at 21.
21) Mary said to Jesus, "Whom are Your disciples like?"
He said, "They are like children ...
Mary is directly engaging Jesus. This is the only saying which opens with Jesus being addressed by a named individual. Except perhaps for 114 which opens with Peter addressing either Jesus or the group as a whole.
So we have come full circle. Not only does 114 function as an integral piece of the collection, it also serves as the portal through which the document as a whole must be approached.
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