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Daily Catholic Question

What is the Gospel of Thomas?

The Gospel of Thomas is one of 300 Gnostic writings discovered in December 1945, at Nag Hammadi, Egypt. This writing exists completely only in the Coptic language; there are three fragments of it in Greek.

According to Anthony Saldarini in the New Jerome Biblical Commentary, of the 114 sayings of this gospel (division made by modern scholars), 79 of them have some parallel in the Gospels of Matthew, Mark and Luke which, with the Gospel of John, are called canonical. They belong to the canon or list of New Testament writings.

The Gospel of Thomas is called apocryphal because it is not in the New Testament. The Gospel of Mary Magdalene is also in this category.

Gnostics were people who relied on secret knowledge; gnosis is the Greek word for "knowledge." Special teachers enabled Gnostics to hand on secret information not intended for everyone. In that general sense, Gnostics could be pagan, Jewish, or Christian.

Christian Gnostics claimed that Jesus wanted only a few of his followers to have the teachings they possessed. This knowledge was handed on by Gnostic teachers.

The mainstream Christian community answered the Gnostic challenge by saying that Jesus intended bishops, successors of the apostles, as reliable teachers about him. They also said that the Christian community considered as inspired only the canonical books in the New Testament and the Old Testament.

The Scriptures were given to a faith community (Old Testament to the Jews, New Testament to Christians). They should be read with that in mind. If we trust those faith communities enough to tell us which writings are inspired by God, should we not also trust them to interpret them?

These Gnostic gospel texts, as well as more background, are probably available at your public library.

Click here for the rest of today's answer

Sunday, April 21, 2013
Daily Catholic Question for 4/20/2013 Daily Catholic Question for 4/22/2013


Ignatius of Loyola: The founder of the Jesuits was on his way to military fame and fortune when a cannon ball shattered his leg. Because there were no books of romance on hand during his convalescence, Ignatius whiled away the time reading a life of Christ and lives of the saints. His conscience was deeply touched, and a long, painful turning to Christ began. Having seen the Mother of God in a vision, he made a pilgrimage to her shrine at Montserrat (near Barcelona). He remained for almost a year at nearby Manresa, sometimes with the Dominicans, sometimes in a pauper’s hospice, often in a cave in the hills praying. After a period of great peace of mind, he went through a harrowing trial of scruples. There was no comfort in anything—prayer, fasting, sacraments, penance. At length, his peace of mind returned. 
<p>It was during this year of conversion that Ignatius began to write down material that later became his greatest work, the <em>Spiritual Exercises</em>. </p><p>He finally achieved his purpose of going to the Holy Land, but could not remain, as he planned, because of the hostility of the Turks. He spent the next 11 years in various European universities, studying with great difficulty, beginning almost as a child. Like many others, his orthodoxy was questioned; Ignatius was twice jailed for brief periods. </p><p>In 1534, at the age of 43, he and six others (one of whom was St. Francis Xavier, December 2) vowed to live in poverty and chastity and to go to the Holy Land. If this became impossible, they vowed to offer themselves to the apostolic service of the pope. The latter became the only choice. Four years later Ignatius made the association permanent. The new Society of Jesus was approved by Paul III, and Ignatius was elected to serve as the first general. </p><p>When companions were sent on various missions by the pope, Ignatius remained in Rome, consolidating the new venture, but still finding time to found homes for orphans, catechumens and penitents. He founded the Roman College, intended to be the model of all other colleges of the Society. </p><p>Ignatius was a true mystic. He centered his spiritual life on the essential foundations of Christianity—the Trinity, Christ, the Eucharist. His spirituality is expressed in the Jesuit motto, <i>ad majorem Dei gloriam</i>—“for the greater glory of God.” In his concept, obedience was to be the prominent virtue, to assure the effectiveness and mobility of his men. All activity was to be guided by a true love of the Church and unconditional obedience to the Holy Father, for which reason all professed members took a fourth vow to go wherever the pope should send them for the salvation of souls.</p> American Catholic Blog When we are angry with someone we put up a wall between us and this person. And so we deprive ourselves of that person’s love. Included in this love—which is probably the warmest love you can ever receive—is the love of God. So, I hope when the time is right, you can let the wall come down and let God love you.

Walk Softly and Carry a Great Bag

 
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