The wisdom of Jesus E-Book

Emma Cataneo

• Herausgeber: Books on Demand
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 252

Veröffentlichungsjahr: 2024

Beschreibung

In the wisdom of Jesus , immerse yourself in a historical and spiritual exploration of the original teachings of Yeshua, revealed through ancient and mysterious texts. This unique book reveals fresh perspectives on early Christianity, focusing not only on the Gospel of Thomas but also on the writings of James, Mary Magdalene, and Philip, as well as the fascinating Discourse of the Savior. Discover how these texts, including papyrus 87.5575, shed a different light on Jesus' words, often in contrast to the canonical versions. This book is an invitation to rediscover the teachings of Jesus, freeing them from established dogmas to reveal their deep and universal wisdom. The Wisdom of Jesus is not just a historical study; it is a guide for those searching for meaning, offering a renewed perspective on spirituality and human nature. A fascinating journey that transforms the perception of the teachings of Jesus, suitable for everyone, believers, sceptics or simply curious. Join this spiritual adventure to explore the timeless wisdom of one of humanity's greatest sages.

Leseprobe

PLAN

Foreword

I. Introduction and historical context

A)Importance of the discovery of papyrus 87.5575 and its impact on the understanding of early Christianity

B)Antiquity of the manuscript and implications for understanding the teachings of Jesus

C)Approach and objectives of the book

D) The character Jesus

II. Origins and influences of the Gospel according to Thomas

A)Influence of the Gospel of Thomas on the understanding of Q source

B) Gospel of Thomas and primitive oral tradition

III. The formation of the New Testament Canon

IV)The Gospel according to Thomas

V) The Gospel of Mary Magdalene

VI) The savior's speech

7)Conclusion

8) Bibliography

Foreword

At the heart of the history of Christianity is a complex body of texts and teachings, among which the Gospel of Thomas occupies an often contested place. The recent translation of a papyrus dating from the second half of the 1st century and combining elements from the Gospels of Matthew, Luke, and Thomas, offers a renewed and profound perspective on the understanding of early Christianity. This discovery highlights the importance of revisiting the teachings of Jesus, not through the lens of established doctrines, but as a source of wisdom and spiritual reflection.

In this exploration, we look at the figure of Jesus, not only as a central figure of Christianity but also as a human sage whose words transcend religious and temporal boundaries. The in-depth analysis of the Gospel of Thomas as well as several other texts, in comparison with the canonical texts, reveals an often unsuspected dimension of the Christian tradition. It invites a reassessment of the formation of the New Testament canon, a recognition of the plurality of interpretations of Jesus' teachings, and an appreciation of the diversity of early Christian traditions.

This study aims to unveil the layers of Christian tradition, highlighting the different ways in which early Christian communities understood and transmitted the teachings of Jesus. It is a journey through time and Spirit, revealing not only the complexity of Christian history, but also the richness and depth of Jesus' teachings, which continue to inspire and guide more than two billion people. people around the world.

The history of Christianity is marked by a textual richness which goes far beyond the boundaries of the canonical Gospels. This in-depth study is not limited to a re-evaluation of the Gospel of Thomas, but extends to a broader exploration of apocryphal texts (Gospel of Mary Magdalene, Gospel of Philip, Discourse of the Savior, etc.), often marginalized or neglected in the official history of the Church.

These findings call into question the canonization processes and Church decisions that shaped the New Testament as we know it. They highlight the potential errors and subjective choices that influenced the preservation and transmission of Jesus' teachings. By exploring these texts, we discover a diversity of paths and interpretations that enrich our understanding of the figure of Jesus and the beliefs of the first Christian communities.

This study therefore aims not only to rehabilitate long-discarded texts, but also to recognize their value in the constitution of a new corpus which offers a broader perspective on the wisdom and teachings of Jesus. It invites critical reflection on the history of the Church and the way in which the Christian tradition has been shaped over the centuries.

In this study, we begin with a detailed exploration of the significant discovery of papyrus 87.5575, analyzing its significance and impact. This document, mixing elements of the canonical Gospels with those of the Gospel of Thomas, challenges the traditionally established boundaries between "canonical" and "apocryphal" writings. This discovery suggests a period of formation of the New Testament canon that was less rigid and more inclusive than official Church history has long asserted.

We will then consider the implications of this manuscript and other apocryphal texts for a more complete understanding of the teachings of Jesus, highlighting their potential to enrich and diversify the Christian tradition. This critical approach raises questions about the Church's decisions and potential errors in its canonization process.

Through these explorations, our goal is to rehabilitate certain long-neglected texts and recognize their value in constituting a new corpus, thus offering a broader perspective on the wisdom and teachings of Jesus.

Emma CATANEO, Boulogne-Billancourt (France) on Sunday January 14, 2024.

"Truly, truly, I say to you, unless a man is born again, he cannot see the kingdom of God.”

(John 3:3)

I. Introduction and historical context

A)Importance of the discovery of papyrus 87.5575 and its impact on the understanding of early Christianity

The discovery at the end of the 19th century and then the recent translation of papyrus 87.5575, in the Oxyrhynchos papyri, dating from the second half of the 1st century, is indicative of the need to study primitive Christianity and its texts. Particularly intriguing is the mention of a version of the Sermon on the Mount that combines elements of the Gospels of Matthew and Luke with a quotation from the Gospel of Thomas. The version of the Sermon on the Mount in this papyrus differs from those in Matthew and Luke. The use of the Greek word "ornea" for "birds" instead of "peteina"

(Matthew) or "korakas" (Luke), indicates variation in the text, implying either variations in oral traditions or differences in the transmission of texts. These linguistic variations could be due to regional influences or deliberate choices by transcribers to convey specific nuances.

“Look at the birds of the air: they neither sow nor reap nor gather into barns, and your heavenly Father feeds them; are you not much better than they?”

The inclusion of a quotation from the Gospel of Thomas in this manuscript suggests a period of preformation of the New Testament canon when the boundaries between "canonical" and "apocryphal" texts were not clearly established. This indicates a fluidity in the transmission of Jesus' teachings and a wider acceptance of diverse texts within early Christian communities. “Except you fast in the world, you will not find the kingdom of God, except you keep the Sabbath as a Sabbath you will not see the Father.”

If this manuscript is dated to the second half of the 1st century, it is placed before the writing of the canonical Gospels, usually dated to the end of the 1st century and the beginning of the 2nd century. This makes it potentially the oldest known Christian writing. This seniority could call into question traditional ideas on the formation of the New Testament canon, the primacy of the canonical Gospels, but also the reality of the message of Yeshua, which could be the teaching of a wise man to students or disciples in order to to find, in them, in turn, the path to liberation, as has been taught for millennia, for example in India.

B)Antiquity of the manuscript and implications for understanding the teachings of Jesus

This discovery could have important implications for our understanding of Jesus' teachings. She suggests that texts known as "apocryphal" may have played a more important role in early Christianity. in primitive Christianity, than what official history has retained. These texts may contain authentic elements of Jesus' teachings that were not included in the canonical Gospels. The presence of texts that predate the canonical Gospels calls into question the idea that the latter are the most accurate or authentic or even oldest accounts of the life and teachings of Jesus.

However, this papyrus citing the Gospel of Thomas could therefore imply that this gospel represents all or part of the "Q source", a until now hypothetical source suggested by researchers to explain the similarities between Matthew and Luke. This would suggest a closer proximity of the Gospel of Thomas to the original teachings of Jesus. This could indicate that other writings, such as those found in papyrus 87.5575, were also respected and valued in early Christian communities. This could also mean that Jesus' oral teachings were more focused on practical wisdom and personal spiritual inquiry, rather than on the formulation of rigid doctrines.

If texts like those in the Gospel of Thomas were more prevalent in early Christianity, this could indicate an emphasis on inner searching and spiritual liberation, a more personal and mystical approach to "faith." This contrasts with the more dogmatic and institutional approach that prevailed in later Christianity.

This discovery could therefore potentially transform our understanding of early Christianity, highlighting the diversity of interpretations of Jesus' teachings and calling into question the primacy and exclusivity of the canonical Gospels. It invites a reevaluation of the nature of Jesus' teachings, perhaps as an invitation to a personal quest for wisdom and spiritual liberation.

C)Approach and objectives of the book

Hence the idea of writing a book focused on the teachings of Jesus as a source of wisdom and spiritual liberation, independently of religious controversies, stripped of biographical, iconographic aspects and miraculous elements, in order to present an approach innovative and inclusive, or rather trying to rediscover the Word of the Rabbi.

This book sets itself apart by exploring the words of Yeshua (Jesus) in a way that transcends traditional interpretations. It aims to unlock the deeper wisdom of his teachings, making them accessible and relevant to a modern audience. The Wisdom of Jesus is intended as a neutral and inclusive guide, aimed at those seeking wisdom and spirituality beyond religious barriers. It is intended for a wide range of readers, whether they are atheists, believers, or simply seeking spiritual understanding.

This book offers a new perspective on the teachings of Jesus, placing them in a contemporary context. It encourages personal reflection and offers a path to an enriched and renewed spirituality. The Wisdom of Jesus invites a respectful and enriching dialogue between different beliefs, different traditions, also highlighting the parallels between the teachings of Jesus and various spiritual traditions.

This book focuses on exploring the teachings of Jesus, which were first transmitted orally and then recorded in writing. The goal is to seek out these teachings, without additions, modifications, and captions that might obscure the original message. What is paramount here is the message itself, the words of Jesus, which, although having a recognizable and unique signature, find echoes and resonances in the teachings of other sages and spiritual masters through history and the different cultures of the world.

D)The character Jesus

Jesus is the central figure of Christianity, considered by the majority of Christians as the son of God and the savior of humanity.

Born in Bethlehem at the beginning of the Christian era, he lived mainly in Galilee and Judea. His teachings, miracles, crucifixion and resurrection are central to Christian beliefs.

These events are primarily documented in the New Testament Gospels of the Bible.

His life and teachings, as presented in these texts, had a tremendous impact on history and culture, influencing art, philosophy, politics, and various aspects of society.

But what is it really?

The etymology of the name “Jesus” crosses several languages and cultures:

In French “Jesus” comes from the Latin “Iesus”.

"Iesus" is the Latin form of the Greek name (Iēsous).

In Greek (Iēsous) is the transliteration of Hebrew and Aramaic name. This Greek name is used in the New Testament, written in ancient Greek.

In Hebrew the name is (Yeshua); “Yeshua” is a late, abbreviated form of the Hebrew name (Yehoshua), meaning “Yahweh saves” or “Yahweh is salvation.”

In Aramaic the Aramaic form of the name is also (Yeshua), similar to Hebrew.

Aramaic was the common language in Judea at the time of Jesus.

The name "Jesus" and the term "Emmanuel" (or "Immanuel" in Hebrew) are both associated with the figure of Jesus.-

Emmanuel (Immanuel) comes from the Hebrew (Immanuel), which means "God with us".

This term appears in the Old Testament book of Isaiah (Isaiah 7:14) and is interpreted by Christians as a prophecy of the birth of Jesus.

The Gospel of Matthew (1:23) cites this prophecy of Isaiah to show that the birth of Jesus is the fulfillment of this promise, signifying the presence of God with his people through the incarnation of Jesus.

"Jesus" and "Emmanuel" are therefore names used to designate the same central figure of Christianity, but with different meanings: "Jesus" emphasizes his role as savior, while "Emmanuel" highlights his divine nature and his presence among men.

As mentioned previously, our exploration in "The Wisdom of Jesus" focuses less on the details of the iconography, legends, historicity, and miraculous or marvelous aspects, real or supposed, associated with the figure of Jesus Yeshua. Our approach aims to delve into the depth of his teachings, removing the layers of interpretations and myths that have often enveloped his figure over the centuries.

We will, however, note certain observations which may shed light on our understanding of the context in which these lessons were given. For example, it is possible that Jesus was born in Nazareth rather than Bethlehem, a hypothesis that is based on an analysis of historical texts and traditions. In addition, the exact date of his birth raises questions, given the inconsistencies between the censuses of the time (Herod around -7 or -6, Quirinus around +3) and notable astronomical phenomena. These elements are not just trivial details; they help us place Jesus in a real historical and cultural setting, allowing us to better understand the context of his words and actions.

However, the main focus of this book remains firmly on the essence and universal significance of Jesus' teachings. By shifting our attention from historical details to the substance of his message, we discover a wisdom that transcends time and space, offering reflections and guidance relevant to our times. It is in this spirit that we invite the reader to explore "The Wisdom of Jesus", seeking to understand how its words can illuminate our personal path to understanding and spiritual growth in everyday life.

We hypothesize that the Gospel of Thomas and other "apocrypha" may more faithfully preserve the original teachings of Jesus Christ in the context of Christianity. To support this idea, our approach will be to carefully examine and compare the words of Jesus as they are presented in the Gospel of Thomas with those of the canonical Gospels like Matthew and Mark.

First, we will study the similarities and differences in the themes covered, the language used and the narrative structures. This analysis will allow us to assess whether the teachings present in the Gospel of Thomas represent a more primitive or uninterpreted form compared to the canonical texts.

Next, we will dive into the historical context of the Gospel of Thomas. We will seek to determine when it was written, who might have authored it, and how it compares, in terms of style, content, and form, not only to the canonical Gospels but also to other apocryphal writings.

Considering that Jesus' teachings were first transmitted orally, part of our study will focus on how this mode of transmission might have influenced the preservation of his words in the Gospel of Thomas, in comparison with the canonical Gospels. . We will also assess the consistency of Thomas's teachings with the beliefs and practices of 1st century Judaism, as well as the cultural context in which Jesus lived. This approach will help us understand whether the Gospel of Thomas accurately reflects the historical and religious environment of Jesus.

Finally, we will analyze the elements of language used in the Gospel according to Thomas. In particular, we will examine the use of parables and aphorisms, which are characteristic elements of the teachings of Jesus. This linguistic analysis may give clues to Thomas's proximity to the original forms of teaching of Jesus.

“It shall not be said whether he is here or there: for behold, the kingdom of God is among you.”

(Luke 17:21)

II. Origins and influences of the Gospel according to Thomas

A)Influence of the Gospel of Thomas on the understanding of Q source

Impact of the discovery of the Gospel of Thomas on hypotheses concerning the Q source and the origins of the gospel texts

Discovered in 1897 on the site of Oxyrhynchus in Egypt, the recent rediscovery of the Coptic manuscript (papyrus 87.5575), through its transcription now available, sheds new light on the dating and origin of the Gospel according to Thomas, as well as on its relationship to the Synoptic Gospels and the hypothetical source Q. Previously, estimates of the dating of the Gospel of Thomas varied between the mid-1st century and the mid-2nd century A.D. However, this new discovery could indicate an earlier origin, perhaps as early as the mid-1st century, which would place Thomas as the earliest Christian writing.

Considering the collection of quotations as a common literary form in the early period of Christian literary activity, the Gospel of Thomas may represent the early form of Jesus' teachings. This perspective could even perhaps result in Thomas and source Q being in fact the same source. The discovery of papyrus 87.5575 strengthens the hypothesis that Thomas could be contemporary with or even predate the Synoptic Gospels.

By analyzing the structure and content of the Gospel of Thomas, we can examine its possible connection to the Q source. If Thomas and Q indeed shared a common oral source, this would imply that the teachings of Jesus preserved in Thomas are closer to their original form than those of the canonical gospels. This hypothesis is supported by the similarities between the two sources, indicating that they could be later redactions of a single oral source.

The Gospel of Mark, being the shortest of the synoptics, presents a simpler and less elaborate style, which could indicate a more primitive form of the gospel narrative. In contrast, the Gospels of Matthew and Luke appear to be later developments. The frequency of Aramaic phrases in Mark's Gospel, often accompanied by Greek translations, suggests proximity to the events and original words of Jesus. Matthew and Luke, on the other hand, do not follow this practice and are probably later arrangements.

The hypothesis that the Gospel of Thomas could be the Q source, if proven, would have profound implications for the understanding of the canonical gospels and the history of early Christianity. This would highlight the possibility that Jesus' teachings were transmitted in more varied and less structured ways than previously thought, challenging traditional notions of the formation of the New Testament canon and paving the way for an understanding renewal of the origins of Christianity. The newly translated papyrus presents a unique combination of elements from the Gospels of Matthew, Luke and the Gospel of Thomas in a single manuscript, forcing a careful reexamination of certain "apocryphal" texts, in order to put an end to the book burning.

B) Gospel of Thomas and primitive oral tradition

The potential place of the Gospel of Thomas in early oral tradition and its influence on later canonical texts

If this manuscript turns out to be one of the oldest Christian writings, it would imply that the Gospel of Thomas may be closer to the original teachings of Jesus than we have assumed. This perspective invites us to reconsider the nature of Jesus' teachings, suggesting an emphasis on inner liberation and the personal quest for wisdom, rather than a rigid and formalist doctrine emphasizing belief and the miraculous.

The discovery of papyrus 87.5575 reveals a facet of early Christianity focused on practical wisdom, contrasting with the more dogmatic and institutional approach of later Christianity. She encourages us to revisit the teachings of Jesus with fresh eyes, exploring the universal values and timeless wisdom present in his words.

We hypothesize that the Gospel of Thomas may more faithfully preserve the original teachings of Jesus Christ in the context of Christianity. To support this idea, our approach will be to carefully examine and compare the words of Jesus as they are presented in the Gospel of Thomas with those of the canonical

Gospels of Matthew and Mark. This in-depth analysis will allow us to determine whether Thomas represents a more primitive form of Jesus' teachings, in comparison to the canonical texts.

Nag Hammadi

The discovery of the Gospel of Thomas in 1945 at Nag Hammadi has already significantly influenced our understanding of the Q source and the origins of the gospel texts. This discovery shattered the preconceived idea that a gospel could not consist only of words without narrative elements. The Gospel of Thomas, with its focus on teachings and parables, offers an intriguing parallel with what scholars assume to be the nature of the Q source, reinforcing the idea that such compilations of the Master's sayings could have existed in early Christianity.

.This hypothesis is strengthened by the potential early dating of the papyrus, which suggests that Thomas may have been contemporary with, or even predates, the Synoptic Gospels.

If Thomas is close to the Q source, this could imply that the teachings of Jesus preserved in this gospel are closer to their original form than those of the canonical gospels. This raises questions about how Matthew and Luke may have evolved from a more primitive source, incorporating additions and modifications to fit their theological and contextual needs.

Scientific analysis, such as that of Helmut Koester, already suggested that the Gospel of Thomas may have evolved independently of the synoptic parables, from a distinct oral source. This idea supports the theory that Thomas and Q shared a common oral tradition, rather than Thomas depending directly on Q or the Synoptics.

In my hypothesis, Jesus is envisioned primarily as a human sage, with emphasis on his words and teachings. The Gospel of Thomas, emphasizing the direct teachings of Jesus, without the supernatural or miraculous elements present in the canonical Gospels, is more consistent with the idea of a sage whose teachings were transmitted orally and then carefully recorded.

The canonical Gospels, with their accounts of miracles and supernatural events, seem aligned with belief in Jesus as an exclusive messianic and divine figure. In contrast, the Gospel of Thomas offers a more human perspective, centered on the teachings and maxims of Jesus, in tune with the words of a wise man or teacher.

The canonical Gospels were written in a context where Christian communities interpreted and understood Jesus not only as a teacher but also as the Messiah and the Son of God. These interpretations are rooted in Jewish beliefs and expectations of the time when prophets, healers and magicians abounded.

The Gospel of Thomas, with its lack of narrative and focus on teachings, may reflect a tradition where Jesus is seen primarily as a wise man. illuminated.

It is widely accepted that the teachings of Jesus were transmitted orally before being recorded in writing. This is true for both the canonical Gospels and the Gospel of Thomas. The oral form of transmission can explain some of the variations and differences in stories and teachings.

If we view Jesus primarily as a human sage, the accounts of miracles in the canonical Gospels could be interpreted as embellishments or theological interpretations of his disciples in certain Christian communities that swarmed.

In this light, the Gospel of Thomas, with its absence of supernatural narratives, appears to be a potentially more 'pure' or authentic source of Jesus' teachings. This critical perspective of the canonical Gospels suggests that they may have incorporated marvelous elements to attract support, possibly betraying Jesus' original message. This idea, although controversial, raises essential questions about the historical authenticity and theological fidelity of the Gospel texts.

The canonical Gospels, by combining historical accounts, teachings, parables and supernatural elements, reflect the faith of Christian communities. Miracles are often seen as illustrations of the divine nature of Jesus and his mission. In the context of the times, these stories were culturally relevant for communicating theological or moral truths.

Interpretation of the Gospels, including the presence of miracles, varies widely. For some they are literal, for others metaphors. Critics of the canonical Gospels, such as my own, suggest that these texts may eclipse the original message of Jesus in favor of a more controlled or seductive narrative aimed at the masses.

The canonical gospels would thus be alterations of the original teachings intended to serve an institution in full development and give it an adapted framework.

It is the weapon of Rome and the victory of Peter's design.

The debate over the nature and interpretation of the Gospels remains alive in academic, religious and secular circles. The assumption that the Church has betrayed the original message of Jesus is a frequent opinion in history, often expressed in the context of criticism of ecclesiastical institutions and their practices.

"The kingdom of heaven is like a mustard seed that a man took and sowed in his field. It is the smallest of all seeds; but when it has grown, it is larger than the vegetables and becomes a tree, so that the birds of the air come and dwell in its branches.”

(Matthew 13:31-32)

III. The formation of the New Testament Canon

Exploration of the process of canonization of Christian texts and the exclusion of the Gospel of Thomas

The Church has gone through various phases and developments. At times, she has been criticized for actions that contradict the teachings of Jesus, particularly in terms of wealth, power and abuse of authority. The Protestant Reformation is an example, motivated by criticism of corruption and practices deemed inconsistent with the teachings of Jesus within the Roman Catholic Church.

The Church includes a wide diversity of traditions and denominations, some striving to return to the original teachings of Jesus, with an emphasis on social justice, helping the poor, and simplicity. The teachings of Jesus have been interpreted and adapted in different ways, with some ecclesiastical practices being understood as adaptations of these teachings to specific cultural and historical contexts.

The approach of returning to the roots of Jesus' teachings, viewing him as a human sage and not exclusively as a divine figure, represents an effort to distinguish the historical and cultural aspects of biblical texts from later theological interpretations developed within the Church. This perspective is reinforced by the recent discovery of papyrus 87.5575, which appears to mix elements from the Gospels of Matthew, Luke, and the Gospel of Thomas, indicating a diversity of early Christian traditions and a possible common 1st century source for these texts.

Viewing Jesus primarily as a teacher (Rabbouni) or sage emphasizes the content of his teachings, such as love, compassion, humility, and social justice. The Gospel of Thomas, which focuses on the words attributed to Jesus without including narrative or miraculous accounts, appears to offer a more direct view of these teachings.

This is also what certain Christians intuitively sought to recreate through monastic orders.

The canonical Gospels, while emphasizing the divinity of Jesus, also contain fundamental teachings about loving one's neighbor and living in the kingdom of God. These themes resonate with the idea of a path open to all to become 'children of God'.

This approach critiques discrepancies between the teachings of Jesus and certain practices of the Church, highlighting a call for a more authentic understanding and practice true to the spirit of Jesus' teachings.

The Gospel of Thomas is therefore seen here as a source of spiritual wisdom, emphasizing inner knowledge and direct relationship with the divine, in keeping with the idea of Jesus as wise.

The historical-critical approach seeks to understand the teachings of Jesus in their original context, separating later interpretations adding layers of theology and doctrine.

Viewing Jesus as a teacher and sage allows us to see his words as offering universal wisdom, applicable beyond religious boundaries.

This interpretation promotes the practical use of Jesus' teachings in daily life and encourages personal, introspective exploration.

The discovery of papyrus 87.5575 and its unique mix of texts raises questions about the relationship between the Gospel of Thomas and the hypothetical source Q. If Thomas and Q share a common oral tradition, this could indicate that Thomas represents an older form of the Christian tradition, prior to the canonical Gospels.

The Gospel of Thomas is attributed to Thomas, identified as Didymus Judas Thomas, one of Jesus' apostles.

Unlike the canonical Gospels, the Gospel of Thomas does not recount the life or death of Jesus. It is composed of statements attributed to Jesus, presented in the form of words of wisdom or aphorisms called Logia.

The Gospel of Thomas contains Gnostic elements, which were often at odds with the doctrines of the emerging Christian Church.

Gnosticism emphasized personal and secret knowledge (gnosis) (hence the term apocryphal) as the path to salvation, in contrast to the more institutional and dogmatic approach of the Church.

These Gnostic teachings could be seen as threatening the authority of the Church and the hierarchical structure in place, by favoring an individual and inner religious experience.

The Gospel of Thomas does not mention the crucifixion, nor the resurrection, nor the concept of redemption through the sacrifice of Jesus, which are nevertheless pillars of official Christianity.

This omission could be interpreted from the first centuries of Christianity as a questioning of the very basis of the Christian faith.

Although the Gospel of Thomas shares some logia or statements with the canonical Gospels, it often presents them in a different context or with interpretations that diverge from traditional teachings.

These differences could sow doubt or confusion among the faithful as to the true nature and teachings of Jesus.

By offering a different version of Jesus' words, the Gospel of Thomas could be seen as challenging the authority and legitimacy of the canonical Gospels.

This could have led to a questioning of the texts chosen for the New Testament and, by extension, of the authority of the Church which had canonized them.

Certain passages in the Gospel of Thomas suggest a more egalitarian approach in terms of spirituality, including the role

of women in religious life, which may have been in opposition to the patriarchal norms of the Roman Church.

By encouraging a direct and personal relationship with the divine, the Gospel of Thomas could be seen as threatening the established ecclesiastical hierarchy and the role of priests and bishops as necessary mediators between God and the faithful.

Moreover, the latter could be married in the times of primitive Christianity.

In Jewish culture of the time, being married was often the norm, especially for rabbis and other religious figures.