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Bezig met laden... The Fifth Gospel: The Gospel of Thomas Comes of Agedoor Stephen J. Patterson, Hans-Gebhard Bethge (Vertaler), James M. Robinson (Auteur)
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Meld je aan bij LibraryThing om erachter te komen of je dit boek goed zult vinden. Op dit moment geen Discussie gesprekken over dit boek. A good, easy to read, non-technical introduction to the Gospel of Thomas with essays by Thomas scholar Stephen Patterson and Nag Hammadi scholar James M. Robinson. Of interest to readers interested in Gnosticism, in general, as well as readers interested in the Gospel of Thomas in particular. Goes well with _The Q/Thomas Reader_ as an introduction to the Gospel of Thomas. -Kushana geen besprekingen | voeg een bespreking toe
In December 1945, at the base of cliffs that run along the Nile River near the modern-day town of Nag Hammadi, an Egyptian farmer discovered a sealed jar containing thirteen ancient Coptic codices. This discovery represented arguably the most significant manuscript discovery of the twentieth century for the study of the New Testament and Christian origins. Of all the texts found none has been more important than the Gospel of Thomas for our understanding of early Christianity. This classic book presents the best text and the best translation of Thomas in user-friendly form. Additional chapters provide a general introduction to the Gospel of Thomas and tell the fascinating story of that discovery itself by one who was directly involved in bringing this new Gospel to light. An annotated list "for further reading" completes the volume. This new edition features updated material which takes account of recent research on the gospel of Thomas. The translation has been refined at points, and the bibliographical material updated. Geen bibliotheekbeschrijvingen gevonden. |
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Google Books — Bezig met laden... GenresDewey Decimale Classificatie (DDC)229.8Religions Bible Apocrypha Pseudo gospelsLC-classificatieWaarderingGemiddelde:
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Part 1 presents a translation of the gospel; Part 2 provides commentary; Part 3 tells of its discovery at Nag Hammadi. It’s a skinny little book, but very full.
The most controversial question about this gospel seems to be its dating. Is it a collection of late second- or even third-century Gnostic sayings, or does it date back to the first century and contain the words of Jesus? The answer seems to be both. As a saying gospel, it’s much more malleable than a storyline gospel, and probably the collection grew over time. Some of the sayings seem very early; others seem quite late, surely not added until the Coptic version in Egypt began to form. (The most complete version we have is in Coptic, discovered in upper Egypt, and dating back to the fourth century.)
There are several reasons for dating parts of Thomas back to the first century. First, many sayings are quite similar to other first-century documents. Second, the rivalry it displays tends to suggest a time in early Christianity when local communities claimed loyalty to a particular well-known figurehead. Finally, its Christology is quite low. Jesus is not the Son of God or even the Son of Man. He’s just Jesus.
The association with “Thomas” should not be confused with the “doubting Thomas” of John chapter 20. Rather, it is more likely the “Judas Thomas” of John 14, Luke 6, and Acts 1. The same Judas Thomas of the Acts of Thomas, and the person to whom the epistle of Jude is attributed. If the Acts of Thomas carries any historic authenticity, then this is possibly the brother of Jesus; the Jude of Mark 6:3. Thus, we have uncovered a gospel possibly attributed not merely to one of the Twelve, but to a blood brother of Jesus.
Another confusion about this gospel is its so-called “Gnostic” bent. There just seems to no longer be a simple description of what “Gnostic” means; you won’t find any hints in Thomas of the evil creator who surfaces in other Gnostic writings. Instead, Thomas reads very much like John’s Gospel and Paul’s epistles, both in theme and theology. If Thomas is Gnostic, it’s not much more so than canonical New Testament writings, which can be just as exotic.
Yet it also appears that the Gospel of Thomas provides an independent source. Might Thomas have something to teach us about the original Jesus movement? As the book’s introduction claims, it “has reshaped the discussion of Christian origins by introducing students of early Christianity to a new set of ideas and practices that, a generation ago, one could hardly imagine as deriving from the words of Jesus.” ( )