Difference between revisions of "013 Two As One"

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====(2a) Thom 22:4====
 
====(2a) Thom 22:4====
  
<blockquote>Jesus saw some babies nursing. 2 He said to his disciples, "These nursing babies are like those who enter the domain. 3 They said to him, "Then shall we enter the domain as babies? 4 Jesus said to them, "When you make the two into one, 5 and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make the male and female into a single one, so that the male will not be male nor the female be female, 6 when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, 7 then you will enter [the domain]. [[Complete Gospels]] </blockquote>
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<blockquote>Jesus saw some babies nursing. 2 He said to his disciples, "These nursing babies are like those who enter the domain. 3 They said to him, "Then shall we enter the domain as babies? 4 Jesus said to them, "When you make the two into one, 5 and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make the male and female into a single one, so that the male will not be male nor the female be female, 6 when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, 7 then you will enter [the domain]. [Complete Gospels] </blockquote><br>
  
Original language text is currently unavailable
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No copies of this portion of Thomas survive in Greek. For the Coptic version see [[http://www.earlychristianwritings.com/thomas/gospelthomas22.html Early Christian Writings]]
 
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===(2b) Thom 106:1===
 
===(2b) Thom 106:1===
  
<blockquote> Jesus said, "When you make the two into one, you will become children of Adam." [[Complete Gospels]] </blockquote>
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<blockquote> Jesus said, "When you make the two into one, you will become children of Adam." [Complete Gospels] </blockquote>
  
Original language text currently unavailable
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No copies of this portion of Thomas survive in Greek. For the Coptic version see [[http://www.earlychristianwritings.com/thomas/gospelthomas106.html Early Christian Writings]]
  
 
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===(3) Gospel of the Egyptians (GEgy 5b)===
 
===(3) Gospel of the Egyptians (GEgy 5b)===
  
<blockquote> Contending further for the impious doctrine he (Julius Cassianus) adds; "And how could a charge be brought against the Savior, if he has transformed us and freed us from error, and delivered us from sexual intercourse?" In this matter his teaching is similar to that of Tatian. But he emerged from the school of Valentinus. Therefore Cassianus now says, When Salome asked about when what she had inquired about would be known, the Lord said, "When you have trampled on the garment of shame and when the two become one and the male with the female (is) neither male nor female." Now in the first place we have not this word in the four Gospels that have been handed down to us, but in the Gospel of the Egyptians. Further, he seems to me to fail to recognize that by the male impulse is meant wrath and by the female lust. (Clement of Alexandria, Stromateis, 3.13.92.1-93.1) (Loeb Classical Library) </blockquote>
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<blockquote> Contending further for the impious doctrine he (Julius Cassianus) adds; "And how could a charge be brought against the Savior, if he has transformed us and freed us from error, and delivered us from sexual intercourse?" In this matter his teaching is similar to that of Tatian. But he emerged from the school of Valentinus. Therefore Cassianus now says, When Salome asked about when what she had inquired about would be known, the Lord said, "When you have trampled on the garment of shame and when the two become one and the male with the female (is) neither male nor female." Now in the first place we have not this word in the four Gospels that have been handed down to us, but in the Gospel of the Egyptians. Further, he seems to me to fail to recognize that by the male impulse is meant wrath and by the female lust. (Clement of Alexandria, Stromateis, 3.13.92.1-93.1) (Loeb Classical Library) </blockquote><br><br>
  
Original language text currently unavailable
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“For they interpret that the Lord meant to say: with the greater number there is the Creator, God, the primal cause of existence, but with the one, the elect one, there is the Savior, the Son of another, plainly the good God. For this reason Cassianus now says: “When Salome asked when what she had inquired about would be known, the Lord said: ‘When you have trampled the garment of shame and when the two become one and the male with the female is neither male nor female.’” Now first, we do not have this saying in the four Gospels that have been handed down to us, but (only) in the (Gospel) according to the Egyptians. Furthermore, he seems to me to fail to recognize that by the male impulse is meant wrath and by the female lust, by which energized follow repentance shame. Again the Lord says: “He who has married should not repudiate his wife, and he who has not married should not marry.” And when the Savior says to Salome that there will be death as long as women bear children, he does not speak reproachfully of procreation, for that is necessary for the salvation of believers.” (Egypt 1:5–8 AGOSP-E)
 
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Ἐκδεχώμεθα οὖν καθ᾿ ὥραν τὴν βασιλείαν τοῦ θεοῦ ἐν ἀγάπῃ καὶ δικαιοσύνῃ, ἐπειδὴ οὐκ οἴδαμεν τὴν ἡμέραν τῆς ἐπιφανείας ⸂ τοῦ θεοῦ ⸃. ἐπερωτηθεὶς γὰρ αὐτὸς ὁ κύριος ὑπό τινος πότε ἥξει αὐτοῦ ἡ βασιλεία, εἶπεν· Ὅταν ἔσται τὰ δύο ἕν, καὶ ⸂ τὸ ἔξω ὡς τὸ ⸃ ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας, οὔτε ἄρσεν οὔτε θῆλυ. τὰ δύο δὲ ἕν ἐστιν, ὅταν λαλῶμεν ἑαυτοῖς ἀλήθειαν καὶ ἐν δυσὶ σώμασιν ἀνυποκρίτως εἴη μία ψυχή. καὶ τὸ ἔξω ὡς τὸ ἔσω, τοῦτο λέγει· τὴν ψυχὴν λέγει ⸂ τὸ ἔσω, τὸ δὲ ἔξω ⸃ τὸ σῶμα λέγει. ὃν τρόπον οὖν σου τὸ σῶμα φαίνεται, οὕτως καὶ ἡ ψυχή σου δῆλος ἔστω ἐν τοῖς καλοῖς ἔργοις. καὶ τὸ ἄρσεν μετὰ τῆς θηλείας, οὔτε ἄρσεν οὔτε θῆλυ, τοῦτο * λέγει· ἵνα ἀδελφὸς ἰδὼν ἀδελφὴν ⸂ οὐδὲν φρονῇ ⸃ περὶ αὐτῆς θηλυκόν, μηδὲ φρονῇ τι περὶ αὐτοῦ ἀρσενικόν. ταῦτα ὑμῶν ποιούντων, φησίν, ἐλεύσεται ἡ βασιλεία τοῦ πατρός μου. (2Clement 12:1–6 AF-T)</blockquote>
 
Ἐκδεχώμεθα οὖν καθ᾿ ὥραν τὴν βασιλείαν τοῦ θεοῦ ἐν ἀγάπῃ καὶ δικαιοσύνῃ, ἐπειδὴ οὐκ οἴδαμεν τὴν ἡμέραν τῆς ἐπιφανείας ⸂ τοῦ θεοῦ ⸃. ἐπερωτηθεὶς γὰρ αὐτὸς ὁ κύριος ὑπό τινος πότε ἥξει αὐτοῦ ἡ βασιλεία, εἶπεν· Ὅταν ἔσται τὰ δύο ἕν, καὶ ⸂ τὸ ἔξω ὡς τὸ ⸃ ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας, οὔτε ἄρσεν οὔτε θῆλυ. τὰ δύο δὲ ἕν ἐστιν, ὅταν λαλῶμεν ἑαυτοῖς ἀλήθειαν καὶ ἐν δυσὶ σώμασιν ἀνυποκρίτως εἴη μία ψυχή. καὶ τὸ ἔξω ὡς τὸ ἔσω, τοῦτο λέγει· τὴν ψυχὴν λέγει ⸂ τὸ ἔσω, τὸ δὲ ἔξω ⸃ τὸ σῶμα λέγει. ὃν τρόπον οὖν σου τὸ σῶμα φαίνεται, οὕτως καὶ ἡ ψυχή σου δῆλος ἔστω ἐν τοῖς καλοῖς ἔργοις. καὶ τὸ ἄρσεν μετὰ τῆς θηλείας, οὔτε ἄρσεν οὔτε θῆλυ, τοῦτο * λέγει· ἵνα ἀδελφὸς ἰδὼν ἀδελφὴν ⸂ οὐδὲν φρονῇ ⸃ περὶ αὐτῆς θηλυκόν, μηδὲ φρονῇ τι περὶ αὐτοῦ ἀρσενικόν. ταῦτα ὑμῶν ποιούντων, φησίν, ἐλεύσεται ἡ βασιλεία τοῦ πατρός μου. (2Clement 12:1–6 AF-T)</blockquote>
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== Literature ==
 
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== Parallels ==
 
 
===[HODOS - Comment by Don Randall]===
 
 
[http://groups.yahoo.com/group/hodos/message/2055]<br>
 
 
Greg says that through a "fortuitous error," the Two as One material was put first in his list. An accident? Or the working of Spirit? Two as One is the First Truth of other traditions, expressed as sunyata (Emptiness) in Buddhism, and advaita (nonduality) in Vedanta Hinduism.
 
 
The following are some excerpts to illustrate the cross-cultural and timeless truth of Two as One. This truth of ONE must be SEEN/KNOWN/DIRECTLY EXPERIENCED, however, so if one relates to this wisdom only conceptually, it probably remains Two.
 
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===Christian===
 
 
Jesus: "that they all may be one, as you, Father, are in me, and I in you; that they also may be one in us, that the world may believe that you have sent me. And the glory which you gave me I have given them, that they may be one just as we are one: I in them, and you in me, that they may be made perfect in one, and that the world may know that you have sent me, and have loved them as you have loved me." John 17:21-23 (JS consensus black)
 
 
"The second thing that acts as a hindrance for us is when anything has an opposition within itself. What is meant by opposition? Love and sorrow, white and black--these are in opposition to one another, and opposition has no permanency in BEING." Meister Eckhart in Sermon Four.
 
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===Vedanta===
 
 
"Whatever form your inquiry may take, you must finally come to the one "I," the Self. All these distinctions made between the "I" and "you," Master and disciple, etc., are merely a sign of one's ignorance. The "I" Supreme alone is. To think otherwise is to delude oneself." Ramana Maharshi
 
 
"I am this Brahman, One-without-a-second, taintless, immortal Reality, beyond ideas of I and thou, or this and that, the Essence of Infinite Bliss, the Highest Truth." Shankara
 
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===Taoism===
 
 
"Tao (the Way) has its reality and its signs but is without action or form. You can hand it down but you cannot receive it; you can get it but you cannot see it. It is its own source, its own root. Before Heaven and earth existed it was there, firm from ancient times." Chuang Tzu
 
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===Buddhism===
 
 
"Emptiness [sunyata] is that which stands right in the middle between affirmation and negation, existence and non-existence, eternity and annihilation." Edward Conze
 
 
"God's reality must be conceived of on a horizon where there is neither within nor without." Keiji Nishitani
 
 
"Good friends, in this teaching of mine, from ancient times up to the present, all have set up no-thought as the main doctrine, non-form as the substance, and non-abiding as the basis. Non-form is to be separated from form even when associated with form. No-thought is not to think even when involved in thought. Non-abiding is the original nature of man." from the Platform Sutra of the Sixth Patriarch
 
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===Comment===
 
 
Although different words and concepts are used, I think these samples point to a central teaching of the Perennial Philosophy, i.e., Reality is One, yet manifests in multiplicity. There are many ways of saying this: noumenal reality/phenomenal world, nagual/tonal, heaven/earth, Ground of Being/being, nirvana/samsara, sunyata/form, transcendent/immanent, Absolute/conditional, Brahman/maya, God/ kingdom, One/Two, etc. In the Jesus quote from GJohn, it is easy to see the messianic spin the author gives it, but this does not disguise the essential teaching. "One into Two" appears to be ontological dualism, but it is not, for "Emptiness is Form, Form is Emptiness." Or from Vedanta, "Tat tvam asi!," or "That [Brahman] thou art!" To put it in Christian language, the Kingdom of God is within and among and That is Who we are. This is ontological Truth, even though phenomenologically most of us are in the "sin"/ignorance/blindness of regarding the shadows in the cave to be reality. And of course they are, if we can see through them to recognize Spirit at play.
 
 
So for me, the material in Greg's posting is yet more evidence that Jesus was fully awakened to his UNBORN Nature.
 
 
Don Randall
 
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== Commentary ==
 
 
===John Dominic Crossan===
 
 
While this complex is one of 12 complexes with plural attestation that refer to the kingdom of God, Crossan does not consider it historical. Like [[120 The Lords Prayer]] [1/3], whose authenticity Crossan also rejects, this complex concerns ritual activity. Crossan [''Historical Jesus'', 293] suggests that the shared interest in ritual activity may indicate that this was "a generative matrix for early and plurally attested materials that do not, despite that status, go back to Jesus himself."
 
 
When discussing the complex itself, Crossan draws on Dennis MacDonald, ''There Is No Male and Female: The Fate of a Dominical Saying in Paul and Gnosticism''. (Harvard Dissertations in Religion, 20) Philadelphia: Fortress Press, 1987.
 
 
Noting the baptismal themes and the triadic forms involved with this saying, Crossan suggests that the most original version of the saying was probably a triad of dual expressions, each offering an alternative statement of the same point. While Crossan does not think the surviving forms of this complex stem from the historical Jesus, he thinks it is an interpretation of a saying that does derive from Jesus (''Historical Jesus'', 298). He concludes:
 
 
<blockquote>Jesus' Kingdom of nobodies and undesirables in the here and now of this world was surely a radically egalitarian one, and, as such, it rendered sexual, social, political and religious distinctions completely irrelevant and anachronistic. Different Christian groups could and did focus that radical egalitarianism on this or that distinction, for example, the Corinthians on sex and gender, or Paul on religion and freedom. Usually and eventually such a single focus betrayed egalitarianism even in that one limited area. But radical lack of social differentiation remained a permanent challenge to all other specifications, interpretations, and actualizations of the Kingdom proclaimed by Jesus.</blockquote>
 
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===Jesus Seminar===
 
 
NB: This cluster was not identified as a separate element of the tradition by the Jesus Seminar. No voting data is reported for Gal 3:27-28; 1Cor 12:13; or Col 3:10-11. The voting data on GThom 22 and 106 do not identify the Two As One saying, but rather focus on "God's Domain and Children: Nursing" and "If You Say to This Mountain" respectively. No voting data is reported for GEgy 5b or 2Clem12:1-6.<br />
 
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* <span style="font-weight: bold;"> Thom 22:2</span><br style="font-weight: bold;" />
 
* <span style="font-weight: bold; color: rgb(153, 153, 153);">Thom 22:2</span><br style="font-weight: bold; color: rgb(153, 153, 153);" />
 
* <span style="font-weight: bold; color: rgb(153, 153, 153);">Thom 106</span><br style="font-weight: bold;" />
 
* <span style="font-weight: bold;"> Thom 106:1-2</span><br />
 
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On some occasions a text was reconsidered at more than one session of the Seminar, sometimes resulting in a different color grading.<br />
 
 
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Revision as of 11:53, 12 December 2011

This page forms part of the resources for 013 Two As One in the Jesus Database project of [[FaithFutures Foundation]

Crossan Inventory | 013 Literature | 013 Parallels | 013 Commentary | 013 Poetry | 013 Images | 013 Synopsis

Data

(1a) Gal 3:27-28
(1b) 1 Cor 12:13
(1c) Col 3:10-11
(2) GThom. 22:3-4
(3) GEgy. 5b
(4) 2 Clem. 12:1-6

Crossan analysis:

Item: 13
Stratum: I (30-60 CE)
Attestation: Multiple
Historicity: -
Common Sayings Tradition: No
Miracle Tradition: No


Texts

(1) Pauline Tradition

(1a) Gal 3:27-28

As many of you as were baptized into Christ have clothed yourselves with Christ. 28 There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.

ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ. (Galatians 3:27–28 GNT-T)



(1b) 1Cor 12:13

For in the one Spirit we were all baptized into one body---Jews or Greeks, slaves or free---and we were all made to drink of one Spirit.

καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. (1 Corinthians 12:13 GNT-T)



(1c) Col 3:10-11

[you] have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator. 11 In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all!

καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ᾿ εἰκόνα τοῦ κτίσαντος αὐτόν, ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ [τὰ] πάντα καὶ ἐν πᾶσιν Χριστός. (Colossians 3:10–11 GNT-T)



(2) GThomas

(2a) Thom 22:4

Jesus saw some babies nursing. 2 He said to his disciples, "These nursing babies are like those who enter the domain. 3 They said to him, "Then shall we enter the domain as babies? 4 Jesus said to them, "When you make the two into one, 5 and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make the male and female into a single one, so that the male will not be male nor the female be female, 6 when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, 7 then you will enter [the domain]. [Complete Gospels]

No copies of this portion of Thomas survive in Greek. For the Coptic version see [Early Christian Writings]

(2b) Thom 106:1

Jesus said, "When you make the two into one, you will become children of Adam." [Complete Gospels]

No copies of this portion of Thomas survive in Greek. For the Coptic version see [Early Christian Writings]



(3) Gospel of the Egyptians (GEgy 5b)

Contending further for the impious doctrine he (Julius Cassianus) adds; "And how could a charge be brought against the Savior, if he has transformed us and freed us from error, and delivered us from sexual intercourse?" In this matter his teaching is similar to that of Tatian. But he emerged from the school of Valentinus. Therefore Cassianus now says, When Salome asked about when what she had inquired about would be known, the Lord said, "When you have trampled on the garment of shame and when the two become one and the male with the female (is) neither male nor female." Now in the first place we have not this word in the four Gospels that have been handed down to us, but in the Gospel of the Egyptians. Further, he seems to me to fail to recognize that by the male impulse is meant wrath and by the female lust. (Clement of Alexandria, Stromateis, 3.13.92.1-93.1) (Loeb Classical Library)


“For they interpret that the Lord meant to say: with the greater number there is the Creator, God, the primal cause of existence, but with the one, the elect one, there is the Savior, the Son of another, plainly the good God. For this reason Cassianus now says: “When Salome asked when what she had inquired about would be known, the Lord said: ‘When you have trampled the garment of shame and when the two become one and the male with the female is neither male nor female.’” Now first, we do not have this saying in the four Gospels that have been handed down to us, but (only) in the (Gospel) according to the Egyptians. Furthermore, he seems to me to fail to recognize that by the male impulse is meant wrath and by the female lust, by which energized follow repentance shame. Again the Lord says: “He who has married should not repudiate his wife, and he who has not married should not marry.” And when the Savior says to Salome that there will be death as long as women bear children, he does not speak reproachfully of procreation, for that is necessary for the salvation of believers.” (Egypt 1:5–8 AGOSP-E)

(4) 2 Clement (2Clem12:1-6)

Let us then wait for the kingdom of God, from hour to hour, in love and righteousness, seeing that we know not the day of the appearing of God. 2 For when the Lord himself was asked by someone when the kingdom would come, he said, "When the two shall be one, and the outside as the inside, and the male with the female neither male nor female." Now "the two are one" when we speak with one another in truth, and there is but one soul on two bodies without dissimulation. 4 And by "the outside as the inside" he means this, that the inside is the soul, and the outside is the body. Therefore, just as your body is visible, so let your soul be apparent in your good works. 5 And by "the male with the female neither male nor female" he means this, that when a brother sees a sister he should have no thought of her as female, nor she of whim as male. 6 When you do this, he says, the kingdom of my Father will come. (Loeb Classical Library)

Ἐκδεχώμεθα οὖν καθ᾿ ὥραν τὴν βασιλείαν τοῦ θεοῦ ἐν ἀγάπῃ καὶ δικαιοσύνῃ, ἐπειδὴ οὐκ οἴδαμεν τὴν ἡμέραν τῆς ἐπιφανείας ⸂ τοῦ θεοῦ ⸃. ἐπερωτηθεὶς γὰρ αὐτὸς ὁ κύριος ὑπό τινος πότε ἥξει αὐτοῦ ἡ βασιλεία, εἶπεν· Ὅταν ἔσται τὰ δύο ἕν, καὶ ⸂ τὸ ἔξω ὡς τὸ ⸃ ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας, οὔτε ἄρσεν οὔτε θῆλυ. τὰ δύο δὲ ἕν ἐστιν, ὅταν λαλῶμεν ἑαυτοῖς ἀλήθειαν καὶ ἐν δυσὶ σώμασιν ἀνυποκρίτως εἴη μία ψυχή. καὶ τὸ ἔξω ὡς τὸ ἔσω, τοῦτο λέγει· τὴν ψυχὴν λέγει ⸂ τὸ ἔσω, τὸ δὲ ἔξω ⸃ τὸ σῶμα λέγει. ὃν τρόπον οὖν σου τὸ σῶμα φαίνεται, οὕτως καὶ ἡ ψυχή σου δῆλος ἔστω ἐν τοῖς καλοῖς ἔργοις. καὶ τὸ ἄρσεν μετὰ τῆς θηλείας, οὔτε ἄρσεν οὔτε θῆλυ, τοῦτο * λέγει· ἵνα ἀδελφὸς ἰδὼν ἀδελφὴν ⸂ οὐδὲν φρονῇ ⸃ περὶ αὐτῆς θηλυκόν, μηδὲ φρονῇ τι περὶ αὐτοῦ ἀρσενικόν. ταῦτα ὑμῶν ποιούντων, φησίν, ἐλεύσεται ἡ βασιλεία τοῦ πατρός μου. (2Clement 12:1–6 AF-T)