This paper argues the sapiential characteristic of an ancient text in the history of early Christianity. Although Thomas is a creative and distinctive text for its own community, the major framework of the Logia in a ...This paper argues the sapiential characteristic of an ancient text in the history of early Christianity. Although Thomas is a creative and distinctive text for its own community, the major framework of the Logia in a textual-statistic way was based on the traditional Sophia literature that had affected the culture, custom, and authority of the Hellenised Jewish societies. Then, what kind of scrolls, books, and writings could be the religio-historical sources for Thomas？ How was Thomas transformed from those sapiential manuscripts？ While three data of ＂the Pauline Sophia concept＂, ＂the sapiential Logia of Q＂, and ＂the sapiential themes of the Jewish apocalyptic writings＂ are quite relevant, the Greek fragment of Papyrus Oxyrhynchus （P. Oxy.） 654 and NHC II, 2.32：10-51：28 will evince the new insight that the ancient Logia of the Thomasine community was not ＂the traditional Q＂, but could be ＂a new Q＂ coming from the common （oral, or written, or both） Sophia tradition, as an independently developed one.展开更多
文摘This paper argues the sapiential characteristic of an ancient text in the history of early Christianity. Although Thomas is a creative and distinctive text for its own community, the major framework of the Logia in a textual-statistic way was based on the traditional Sophia literature that had affected the culture, custom, and authority of the Hellenised Jewish societies. Then, what kind of scrolls, books, and writings could be the religio-historical sources for Thomas？ How was Thomas transformed from those sapiential manuscripts？ While three data of ＂the Pauline Sophia concept＂, ＂the sapiential Logia of Q＂, and ＂the sapiential themes of the Jewish apocalyptic writings＂ are quite relevant, the Greek fragment of Papyrus Oxyrhynchus （P. Oxy.） 654 and NHC II, 2.32：10-51：28 will evince the new insight that the ancient Logia of the Thomasine community was not ＂the traditional Q＂, but could be ＂a new Q＂ coming from the common （oral, or written, or both） Sophia tradition, as an independently developed one.
