Team 3, Question 1
The synoptic gospels are all similar compared to the Gospel of John. Some themes in John that stand out include: Jesus is the word of God (which is not found in any other Gospel) and the creator of the universe (1:1-5).
Many more examples in John are unique only to John: The story of Jesus turning water into wine, Jesus resurrecting Lazarus, long discourses and dialogue, specifically that with which he converses with Nicodemus (3:1-21).
Another interesting deviation is the lack of the messianic secret. Jesus doesn’t appear to hide his abilities; rather, he seems to demonstrate them as an example of who he is and his capabilities.
Jesus has a lot of “I am” statements as well. The latter verses in John in which these “I am” statements occur appear to reinforce how he is great and powerful rather than the Savior of Man, like he is portrayed in Mark. John seems to be creating a narrative in which serves to illustrate how Jesus wants people to know he’s the messiah. This is in contrast to Mark where he tells others to not reveal his coming, and is seen he denying those who ask for an example of his power or messianic status. They are then used as examples of those who do not have enough faith God.
Although, in John we see Jesus actively recruiting persons to his cause through demonstrations of power from God and performances of miracles shown as:
Changing water into wine in John 2:1-11 – “the first of the signs”
Healing the royal official’s son in Capernaum in John 4:46-54.
Healing the paralytic at Bethesda in John 5:1-15.
Feeding the 5000 in John 6:5-14.
Jesus’ walk on water in John 6:16-24.
Healing the man born blind in John 9:1-7.
Gospel of John and Gospel of Thomas
Team 1; Question 1 5/31
Of the four canonical gospels, John takes the most care into elevating Jesus’s divinity and focuses more on the theological aspects of Jesus’s actions and words. The Synoptics are primarily concerned with giving the historical account of Jesus’s life while John “has a chronology that is incompatible with that of the Synoptics and is more concerned with theology and symbolism” (White 347). John’s audience was the newly Gentile Christian community that had recently become fully separated from Judaism which created tension within the two communities. John’s gospel features major structural changes which involves the omission of Jesus’s temptation, Jesus casting out demons, or his transfiguration, it includes a significant amount of new and exclusive material such as Jesus’ traveling between Galilee and Jerusalem and the resurrection of Lazarus. Another key structural change is the fact that the Passover meal occurred after Jesus’s crucifixion and burial. This change most likely contributes to the theology behind Jesus as the sacrificial lamb and the Lamb of God symbolism, therefore elevating his divinity.
The gospel of John invokes the use of “I am” discourses during Jesus’s preachings and in his speech. Jesus is found using phrases such as “I am the light of the world” (John 8:12-58), which fully eliminates the secretive messiah complex and increases Jesus’s power, wisdom, and Christology. This is in stark contrast with the synoptic gospels which account Jesus denying that he is the messiah. In John 16: 28 Jesus says “I came from the Father and have come into the world; again, I am leaving the world and am going to the Father”; John leaves no room for interpretation as to who Jesus is and where he came from. In John 1:1-18 Jesus is introduced as God, before any events of Jesus’ actual life occur, saying that “the Word was with God, and the Word was God” and that “the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son”. This passage introduces Jesus with high divinity, basically saying that he is God who came down to earth to live amongst us. As Jesus’s death approaches, he leaves his followers with the gift of the Holy Spirit so that when the God on earth (Jesus) is physically gone, his people will not be orphaned and will continue to have God’s spirit with them.
Noh, Team 6, Question 2, 5/31
Although the Gospel of Thomas had access to the Q source just like a few of the canonized gospel books did, it is not one of the four canonical gospels in the Bible (and was not canonized at all). Yet the Gospel of Thomas still provides an in-depth insight into early Christian communities and more specifically into the life and specific sayings of Jesus. White argues that Didymus Judas Thomas (Jesus’ twin brother) was explicitly attributed the authorship of The Gospel of Thomas. Didymus Judas Thomas can be translated into English as “Twin Judas Twin.” Thomas approaches Jesus’s identity in a more heavenly, spiritual, holy, and wisdom engraved type of way, which is much different from the divine man who is portrayed in aretologies within the first three synoptic gospels. Although inherently counteracting each other’s beliefs and theology, the Gospel of Thomas draws similarities to the book of John which helps readers to draw insights about the more spiritual and abstract aspects of Jesus. And after reading about Jesus in the Gospel of Thomas, it is also important realize that there are no mentions of birth narratives, miracle stories, and travel chronicles. In addition, some of the most significant things that notably missing from the Gospel of Thomas is any mention of Jesus’ death, burial, and resurrection. Based off the chapters (1, 13, 17, 28, 38, 52, 59, 77, 90, 108) Jesus is not being portrayed as a suffering messiah but rather as a wisdom-loving sage who is extremely strict and secretive towards his disciples because they “have disregarded the living one who is in your presence, and have spoken of the dead” (Thomas 52).
The collections of Jesus sayings and dialogue with his disciples were complicated and hard to follow and comprehend at times, but it eventually paved the way to create an image of Jesus as a heavenly being who could only be understood at a level much above humanity. Jesus urges the importance of understanding his sayings in order to gain eternal life. In verse one of the sayings, Jesus says that “Whoever discovers the interpretation of these sayings will not taste death” (Thomas 1). Thomas sets up the gospel with having Jesus inform his followers that the words of Jesus have the key to eternal life. What Jesus says is truth, and ultimately the law of the kingdom. Understanding what Jesus says, and emulating his words and ways by how one lives their life is ultimately the key into the kingdom of heaven. And in verse two, Jesus explains what it takes to “reign over all.” Jesus explicitly says that “those who seek should not stop seeking until they find. When they find, they will be disturbed. When they are disturbed, they will marvel, and will reign over all” (Thomas 2).
Jesus speaks to his disciples as if he were a prophet (specifically in verses 13 and 17). Jesus has come to lead and usher the new age. And in the new age, the old things and those who have passed away are not relevant. Jesus is a figure that puts forth optimism to looking ahead and living life on earth following the instructions of the heavenly kingdom, which Jesus as messenger delivers. Jesus is a prophet and a messenger, here and now. He corrects his disciples and makes clear that he is omnipresent. Thomas chooses to make Jesus an approachable messenger when he integrates Jesus as gentle and someone in whom one can take rest, in addition to Jesus’s divinity. Jesus’s suffering and death is not mentioned in Thomas, instead, Thomas chooses to focus on the relationship that Jesus has into the eternal life and how in which to make life on earth one full of discipleship and love that most closely mirrors that of the divine and heavenly kingdom which Jesus portrays as the ultimate goal and idea of perfection.
Thomas portrays that the kingdom of heaven is a part of each of Jesus’s followers by nature and through the faith they gain and spread to new followers, with Jesus explicitly saying that “the kingdom is within you and it is outside you” (Thomas 3). The actual physical human condition is not what Jesus and the kingdom of heaven is concerned about. The human condition, as well as the earthly world is drunk and flawed within these sayings, as even nursing babies are within means of reaching the kingdom of heaven (Thomas 22). But when questions regarding the physicality and actions of humans are revealed, Jesus talks about the flaws of humanity for as a way of concentrating and placing strict laws on the human condition. Regardless, it is obvious that Jesus cares much more for the souls of humanity. The disciples ask Jesus in verse 53, “‘is circumcision useful or not?’”, (Thomas 53) in which Jesus responds, “‘If it were useful, their father would produce children already circumcised from their mother. Rather, the true circumcision in spirit has become profitable in every respect’” (Thomas 53). Over and over, throughout the sayings with the Gospel of Thomas, Jesus clearly disregards and takes the focus away from human and worldly things and puts it on the character of Jesus, the spirit and understanding of an individual. This is what truly makes an individual most like the image of Christ and kingdom of heaven. There is less importance on what someone eats or wears or does to his physical body. In addition, entering the kingdom of heaven according to Christ depends on an understanding of one’s own spiritual heart and relationship with Jesus. The earthly world and all its worries about the physical body, riches, and material possessions are intrinsically flawed; concluding that the only way to be obedient and Christ-like is to put all efforts on the spirit and finding your identity in Christ.
Thomas presents the exclusiveness of Jesus’ teaching to his insiders. The disciples know more than most due to their relationship with Christ and Christ makes it clear that “I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended” (Thomas 13). In addition, the following part of verse 13 makes it clear (through Thomas) that any secret revealed is not to be shared. Jesus reveals to his closest followers the keys and insights to achieve a place in the kingdom of heaven and to be reunited with Jesus again. This idea is also supported in verse 108 when Jesus says that “whoever drinks from my mouth will become like me; I myself shall become that person, and the hidden things will be revealed to him” (Thomas 108). Jesus implicitly makes it clear that those who are closest to him and listening to his teachings will become like him. And this would lead to gaining the knowledge of Jesus and gaining a spot in the kingdom of heaven just like Jesus.
White seems to paint the picture that Thomas is developing a form of Christianity that seems to go hand in hand to that of asceticism. This particular form of Christianity that is developed in the Gospel of Thomas appeals directly to the nature driven and overall spiritual individual. It could also be desirable to an individual and/or community that greatly lack physical/material possessions. In addition, it was probably an attraction and light of hope to those who doubted Jesus or lost faith post-crucifixion. Thomas and his representation of Jesus seem to extend the divine kingdom to anyone who can fully understand and articulate the words of Christ. The physical body and identity has no significance or value in these Jesus sayings. It is solely the role of the human soul and spiritual relationship with Jesus, God the Father, and the people on earth.
Team 1: Question 1B
Besides the differences in synopsis, The Gospel of John as a significantly different discourse when talking about Jesus. Also his claims are much more grand than any other of the Gospels. His prologue asserts that Jesus, was always the Son of God, even before his arrival on Earth. He is also the word and the light, and with all of these things together, without explicitly saying it, John refers to Jesus as the Logos. This eternal Jesus becomes the sole mediator between the divine and the earthly world. This discourse is why scholars refer to The Gospel of John as “high Christology”, because he is more divine here than any other gospel. However it is important to note that John makes the distinction that even though Jesus is Logos, he is still subordinate to God; which will help develop the tradition of the holy trinity.
Later, John attributes Jesus to saying very divine things. Unlike in the Gospel of Mark, Jesus here elaborates his own divine role. These are referred to as the “I am” passages, which all include quotes of Jesus making declarations about himself. the first, in John 6:35, Jesus compares himself to the bread of life, in which through him their lives will be fulfilled. One of the most quoted John Verses is 8:12, in which Jesus claims he is the Light of the world, and again whoever finds him (the light) will not wander in darkness. Then, Jesus uses another incredibly similar analogy, begging he question why are these statements so evenly spread apart? In 10:7 Jesus compares himself to a gate for sheep, once again being the middle man to salvation, and without him there will be none. In John 14:6, Jesus doesn’t use an analogy to explain his divinity, but finally blatantly says that he is the way in life, and anyone that knows him will also know God. This is interesting how many times he had to say the same thing, and eventually say upright and obvious. because then John 15 starts off with the same message of high Christology, but once again Jesus uses an equivalent analogy, of him being the vine, and God being the vine grower. Meaning God has set in place the opportunity to flourish spiritually, but you must go through Jesus.
Group 6 Question 2
The Gospel of Thomas is probably the most read and followed non-canonical book ever written. Even though it is not a canonical gospel, people still listen to and follow the teachings that this gospel has to offer. This gospel really defines Jesus in a spiritual way compared to the human form in other gospels. This Gospel of Thomas contains mostly sayings that come from Q that involve Jesus and his disciples. These saying help to elevate the divinity of Jesus to higher levels than the canonical gospels. You can see this mostly in the first book of the gospel when Jesus says, “Whoever discovers the interpretation of these sayings will not taste death.” This quote helps to leave no question in the reader about the nature of Jesus like there may be in the readers of the canonical gospels (especially Mark). This passage also helps to confirm the destiny of all the readers that come across this gospel.
The things that Jesus say in this gospel are also very important because with this elevated power the things that Jesus say have great authority. The words of Jesus hold the key to gain eternal life. Since this gospel starts with the proclamation of those that understand will never taste death it gives every action Jesus takes much more authority. In 80 and 87 Jesus speaks to his disciples and tells them that once they understand the words then they will not be miserable. Jesus speaks about people who understand the word and will enter the Kingdom of Heaven. He says that these insiders have become “intoxicated by the bubbling spring that I have tended.” Jesus also says that if you are an insider then you will become one with Jesus.
I think that the people that would have been attracted to this form of Christianity would have been people struggling with their faith after the death of Jesus. Also people who were generally unhappy with their situations in this world would have been attracted to this Christianity. This gospel stresses that if you remain faithful the Kingdom of Heaven will be yours and you will be one with Jesus.
Blog Post Team 4
Drew Williams
5/31/2016
REL 317
Gospel of Thomas
In the Gospel of Thomas, the image of Jesus is shifted from a suffering servant taught is machinated by Mark, to a philosophic Prophet. Jesus is seen professing teachings and wisdom that “what has not arisen in the human heart.” These teachings go along with a older and more original motif that the earliest communities of messianic Jews most likely adhered to. The Teachings and sayings of Jesus are for the most part, significantly different from those created in Mark and the later gospels. This along with the fact that Q and Thomas overlap significantly, tells us that the Gospel of Thomas is a old and quite authentic source. The composition of this gospel and of q shows us that the sayings of Jesus were the central part of devotional life for early Christians.The fact that Jesus is quoted multiple times in both of these sources stating the importance of the knowledge and sayings he is professing to his disciples, shows us that the early community of Jesus’s followers were more concerned with right action and teachings rather that sacrificial redemption.
Throughout the Gospel, Jesus is stating the importance of his teachings and how through the understanding and adhering to those teachings, one will attain sovereignty over oneself and the life that they are provided. Jesus continually states that his teachings will uncover the true logic and reason of his father’s commandments. He then continually extols his disciples to head his words and take action in this life. The statements in 80 and 87 show the intent and reassurance of Jesus to his disciples that to follow his words, man will attain mastery over himself. After one attains mastery of himself he can inherit the kingdom. This deep rooted instruction to attain mastery over oneself is inherently a sign of the early messianic movements theology. The early movement must relied on the self discipline and religious adherence to the laws and commandments of God. Through this they were seeking to submit their will to God as Jesus taught. The Importance of internal knowledge leading to worldly sovereignty is a teaching throughout the Gospel that leads the reader to understand the importance of adhering to God’s commandments as presented through Jesus. The earthly world is one of little sustenance and Jesus sought to guide us to the understanding that would bring eternal life. The worldly attainments one could possess in this life were considered to have no value at all in the eyes of God and through his teachings Jesus sought to bring to light the importance of God’s commandments.
The teachings Jesus is professing would most likely be attractive to the lower classes of Jewish society. The oppressed and subjugated peoples of Palestine as well as poor Gentiles may have been compelled to seek understanding and salvation through righteous deeds. The multiple references to good works and knowledge as the catalyst for salvation would most attract those average Jewish citizens who were left on the fringes of temple Judaism and under the yoke of oppressive roman rule. The lowest classes would see these teachings as the pathway to divine retribution, something temple Judaism would not allow. The pharisees were seen as corrupt and unholy inheritors of the Jewish faith and did little for the wider Jewish community in the eyes of most Jews. Jesus’ teachings about divine guidance that’s found in knowledge professed by him through his prophet, is something anyone would surely adhere to. The pharisaic classes were surely opposed to this rhetoric as it undermined their authority altogether. The teachings about the power of intellectual understanding of God’s path by the individual is something that removes the need for suddusaic Temple priests or pharisees. One can attain salvation through understanding. This was a theology that would attract those who were unable to attain justice in this life and wish to inherit eternal Justice in the Kingdom of God.
Team 2, Question 1a
John’s historical timeline of the life of Jesus is significantly different than the synoptic gospels. Although the author most likely has an understanding of the synoptic gospels and leaves room in his gospel for their to be a harmony between them, he has made significant changes to many aspects of Jesus’s life. One of these main differences is the location of Jesus’s ministry. In the synoptic gospels, he begins in Galilee and then travels to Jerusalem near the end of his life. In John however, he travels back and forth between Jerusalem and Galilee. He often does this to attend festivals in Jerusalem. The use of many festivals in John’s gospel such as Sukkoth, Hanukkah, and Rosh Hashanah are unique to this gospel as no festival other than Passover is mentioned in the synoptic gospels. In John, Jesus’s ministry is also significantly longer. In the synoptic Gospels, Jesus’s ministry tends to be a little less than one year while in John, his ministry lasts about three years.
The key difference in John, however, is his theological understanding of Jesus. His account as Jesus, even in ancient times, was seen less as an accurate historical representation of Jesus and more as a “spiritual gospel”. The ratcheting up of Jesus as a divine man comes to its conclusion in John, the final gospel. Especially when contrasting with the gospel of Mark, Jesus is much more heavenly and is the self described son of God much earlier. This can be seen clearly in Jesus’s “I am” discourses. Jesus lays out that he is the son of God. He says, “I am the bread of life…I am the bread that came down from heaven…”. Jesus is seen much more clearly as the son of God in this gospel and much less human.
Another important paradigm in this gospel is the separation between Christianity and Judaism. Because this gospel presumably has been written much later than the other synoptic gospels, the disconnect between the two religions had already began. Their was much more tension at the time between Christians and Jews and this gospel works to separate them even more. For example, in 8-37-44, John denounces the Jews. The author also alters miracle stories in order to show the disconnect between the Pharisees and the Christians. In doing so, these stories serve as reason for Christians to completely denounce Judaism as they denounced Jesus as the son of God.
Lastly, although John’s gospel is significantly different than the other three, his story-line provides room for their existence as well. He leaves significant gaps in his historical timeline, providing evidence for the fact that he had knowledge of the synoptic gospels. These gaps may allow for all four gospels to coexist together as they are not necessarily mutually exclusive.
Team 4, Question 2
The Gospel of Thomas starts by saying this gospel contains the secrets sayings of Jesus and that the purpose is to save people. Jesus tells the disciples that they do not understand his purpose for the world and so he tells them that he will bring salvation. Jesus then starts to tell them that where they will spend the rest of the lives is not like this world. Thomas is trying to stress the importance of faith and says that people were born without it but spend their lives seeking it even if they do not know exactly what it is. Thomas then adds the importance of spreading the gospel of Jesus because he will not be on available to them on earth forever. Jesus wants the disciples to focus on the now and not think about what he is supposed to do until after he is gone. In verse 52 Jesus rebukes the disciples for speaking of the great prophets of Israel and comparing Jesus to them. Jesus’ teaching in the Gospel of Thomas focuses on the spirituality of people and caring for those in your community that are currently living. Jesus continues to stress that he is with God and because of this Jesus is in all things and made all things. Jesus states that whoever believes in him will be like him and have peace knowing that they will be in the Kingdom of God forever. The Gospel of Thomas presents Jesus not as a suffering messiah, but as the person who will bring in the new age — the Kingdom of God.
The readings teach that people should focus on their spirituality and not there bodies. The body will come and go, but spirituality will lead to the Kingdom of God which is nothing like anything on Earth and will last forever. the teachings show us that the Kingdom of God is everywhere and that is defy human understanding. Jesus again stresses the importance of being a good person and accepting him into their hearts so that they will act like him to gain acceptance into heaven. Jesus continues to stress the importance of the spirit and teaches that everyone came from God and he wants them all to gain access to heaven through there hearts and to spread their salvation to others who do not yet know. Jesus wants people to develop their spirituality and move away from the worldly view of how things are currently in the world. Jesus wants to become one with the people he is sharing the good news with people so that they might believe in him and join him to go to heaven together. The insiders of Jesus have the spirit of Jesus inside them and because of this they are asked to be like Jesus. They are to share the good news and help other people find Jesus and gain access into heaven as they have already.
I think that the people who would have been most attracted to this are the people were were not accepted into communities already. Those who fear death and do not currently have very much on earth. Jesus wants to bring them to the heaven where they will not be thirsty or hungry or need to worry about anything. They will not have aliments or suffer they will join Jesus and be like him as well as with him. The Jews and gentiles seemingly would both be attracted to this form of christianity because it shows that everyone can benefit from Jesus and his love for them.