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Commentary on the Gospel of Thomas

Recovered to history by a chance find in 1945 at Nag Hammadi in Egypt, the Gospel of Thomas has been recognised as an authentic document stemming from the same Q document that the Synoptic Gospels used. But Thomas gives an extra slant to the stories and teachings contained in the other Gospels. Instead of Chapters, Thomas is divided into 114 Logia (Sayings) each of which gives a short teaching that Christ made to his disciples, or a larger group of listeners. Many of these Logia occur also in the other Gospels, but some are presented in a new light, to give a deeper explanation than found in the Synoptic Gospels. Other Logia consist of teachings which occur here in Thomas but nowhere else in the New Testament. While some authors condemn Thomas as a “Gnostic” gospel, in fact as Clement of Alexandria, a great early theologian pointed out, there is such a thing as authentic Christian Gnosis, for unless Christianity had this intellectual or knowledge based dimension, it would be simply a faith-cult, unappealing to people of reason and intellect, like myriads of others throughout history and nowadays. The author argues that the Thomas tradition represents an alternative and complementary way of Christian discipleship, which emphasises intellectual assent and rational study and profound philosophical, ethical and metaphysical analysis of the life and teachings of Christ. This Commentary on the Gospel of Thomas, set against the other major Gospels, breaks new ground in the scientific and theological study of the New Testament, and reminds listeners that Christianity does in fact have a robust intellectual content which has been too long neglected. This commentary draws on Hebrew, Aramaic, Coptic, Greek, Latin and Egyptian studies, to try and track down the roots of Christ’s teachings in all their depth. It also explores the many levels of interpretation which the New Testament requires: historical, literal, figurative, mystical, and allegorical. It draws on the concepts of transpersonal history to enable a comprehensive overview of both the details of the text, but also their wider archetypal, symbolic, psychological, spiritual and historical meanings to unfold. It draws on Catholic, Orthodox, Anglican, Quaker, Protestant, Qabalistic, Hermetic, Gnostic, Platonic, Druidical and transpersonal ideas.

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1Reading of Logias 1-46m 1s
2Commentary on Logias 1-424m 12s
3Reading of Logias 5-92m 48s
4Commentary on Logias 5-915m 45s
5Reading of Logias 9-122m 25s
6Commentary on Logias 9-1247m 30s
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8Commentary on Logias 1383m 46s
9Commentary on Logias 14-1523m 28s
10Reading of Logias 16-192m 26s
11Commentary on Logias 16-1938m 39s
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13Commentary on Logias 20-2444m 34s
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15Commentary on Logias 25-3038m 48s
16Reading of Logias 31-352m 8s
17Commentary on Logias 319m 55s
18Commentary on Logias 31-3525m 27s
19Reading of Logias 36-422m 52s
20Commentary on Logias 36-4249m 27s
21Reading of Logias 43-483m 28s
22Commentary on Logias 43-4851m 0s
23Reading of Logias 49-553m 19s
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26Commentary on Logias 56-6260m 24s
27Reading of Logias 63-695m 16s
28Commentary on Logias 63-69 (1)47m 30s
29Commentary on Logias 63-69 (2)4m 44s
30Reading of Logias 71-772m 46s
31Commentary on Logias 71-72, 7633m 25s
32Commentary on Logias 72, 73, 74, 75, 7718m 23s
33Reading of Logias 78-832m 49s
34Commentary on Logias 78-8353m 19s
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42Commentary on Logias 108-11472m 56s