(Tina)Theresa Hannah-Munns
RLST 248-001 - Dr. William Arnal
Exegesis #7
November 18, 2004
Amongst the listings of proverbial wisdom sayings some developed doctrines stand out in the form of parables, which suggests that the Gospel of Thomas shows two stages of the earlier development of theology in a single text. This could suggest that this Gospel is of a very early age compared to the complexity of the more established theology of the Gnostic gospels and a little after the time of the Q Sayings Gospel with its singular structure of listings and apocalyptic tone.
The theme of Thomas 22 is for the devotee to be like children to parents, dependent and as one. Children are intrinsically attached to parents, especially the mother, at a young age and the parable labels the children as “suckling”. In children this young, there is no autonomy. If the mother moves out of sight, the child will contort herself to catch sight of her, and if she cannot, she will cry as if the whole world is lost to her. This is the founding theme that creates an unfolding of instructions in how to be in this frame of reference concerning God.
In the simple phrase, “make the two one,” the essence of this relationship with God is clearly expressed. This allows for an instructional theology that mystically unifies all perceptions from within God. This is the depth of the relationship and the goal; intimate relationship is not enough but requires a union of will, of consciousness, that reshapes all perceptions of the devotee.
This is deeply theological and runs in contrary to Paul’s theology in 1Cor 13:11. His rebukes of not being children are opposed to this theology, so it seems. Yet here, Paul is only concerned with one aspect of an individual, that of intellect and reason. This aspect of pre-dualistic consciousness is not wanted since it leaves the devotee operating out of narcissistic desires and with limited focus for anything but self and the immediate moment.
Thomas 22 is not theologizing this negative aspect of the pre-consciousness stage, which for example, abounded in the 60s with the peace movement. This passage calls for a more dependent attachment to God in a more abstractly developed way.
To make all directions of distinctions one is a faculty only seen in the very young and sometimes in the very old. The audience of this Gospel is in the dualistic consciousness of the everyday world of phenomenon; one cannot communicate with others without making linguistic, thus intellectual, distinctions. This teaching acknowledges this, yet asks that the devotee push through this process of dualistic conceptualization in order to transcend their perceptions by unifying all distinctions and moving beyond the known, into a full union that preconditions the entering into the kingdom.
This is more in line with Paul’s theology of adoption in Romans 8:14 and Galatians 4:7, but more advanced. Theologically, this philosophy is more in alignment with Mark 10:15: “whoever does not receive the kingdom of God as a little child shall not enter it.” Yet, the Gospel of Thomas shows more advanced theological construction rather than the more earthly treatment of this teaching in the Gnostic Gospels (Mt 19:13-15; Mk 10:13-16; Lk 18:15-17). Rather than using the story of Jesus blessing living children, the Gospel of Thomas gives instructions to follow in how to ‘suckle’ (sic) the way into the kingdom.
Some people may use the fact that this developed theology is more complex, thus meaning it is younger than the Gnostic texts. This cannot be assumed since the more abstracted theology may not have been understood enough and required a simpler, experiential conception in order to give understanding to larger audiences of followers. Also, each of the gospel writers are individuals in differing contexts and are writing for the needs of differing audiences in individual writings. More importantly, the fact that each of these writings are put together in a somewhat unified whole of mainstream theology and being studied in the context of the present must be remembered in any theory of trying to analyze these texts.
Being wisdom sayings and the foundation of the parables being based into more or less universal symbolism found in the roles of social life, the actual theology of proverbial writing will always have a fluidity that allows differing context to fit into them. This parable restructures our perception in order to be one; with God, with ourselves, and with all that is (since all is God), not in the narcissistic pre-conscious behaviour that Paul was addressing in the groups he founded, but one that transcends their current order, conceptualized as the kingdom of God.
