The Shambala Library edition of Stevan Davies' translation is absolutely beautiful in form and in content. It is somewhat unfortunate that the very passionate foreword by Andrew Harvey does not integrate well with the book. First of all we are not even introduced to Mr. Harvey, nor is there any clarification of his relationship to the translator, publisher or the Thomas material in general, other than that he apparently feels inspired by it and has an opinion. We find out mr about Mr. Harvey on-line, here: http://www.andrewharvey.net/biography.html In terms of content this foreword in my view strikes a bit of a discordant note with the rest of the book. While clearly Mr. Harvey feels very inspired by Thomas, and presents a few interesting observation, his overall point of view is highly personal, and if not seemingly at odds with Stevan Davies' views, at least not well integrated with them, nor is it clear in what tradition it stands besides Mr. Harvey's own idiosyncratic reading, based on Sri Aurobindo's work, the rationale of which is less than totally clear from this piece. In a more general sense these comments reinforce for me the feeling that the study of Thomas is pretty much lost at sea if the point of departure is found only in the fact that Jesus somehow teaches something different from Christianity, without any clarity about what the difference is all about, for the Thomas Gospel is not sufficiently comprehensive to support a complete picture. Needless to say I feel that without the vantage point that Pursah provides through the work of Gary Renard, this is pretty much a lost cause.
The part of the foreword by Prof. Davies however is eminently worthwhile and a very good synopsis about the position of the Thomas tradition, and serves to make a few very important points which are not always brought out by even the best texts on Thomas. First, Prof. Davies broadly embraces the timing as represented in the first post on this blog, which provides a foundation for a roughly similar look at the material. However, he makes a number of very insightful comments, which to me were worth the price of admission. These include a very well reasoned view of why and how the emerging main stream orthodoxy starting from Paul and Mark represents a radically different view from the Thomas tradition by placing Salvation in the future. And based on these observations he proceeds to hint strongly that what we know as Christianity may not at all represent Jesus' teachings.
Further, he does take up the issue of the Thomas timeline, and in fact pretty much disembowels the church-favored notion that Thomas must be late and Gnostic, as merely a convenient way to get rid of him. He provides crystal clear logic why Thomas is not automatically a "gnostic" book, because it was found (at Nag Hammadi) with other Gnostic books, as it evidently lacks the cosmogenetic speculations that make the gnostic tradition in the narrow sense so recognizable. Meanwhile of course in the wider sense Thomas does have a focus on the direct knowledge of God, which on the most abstract level is the heart of the Gnostic tradition. In this spirit Davies closes the foreword by referring us to the obvious purpose of the Thomas gospel per se, which is to have our own relationship with the material (and with Jesus no doubt, though Davies does not express that clearly), and explore the meaning of it as a point of departure for our own spiritual growth, making the point that the very idea of learning the "meaning" of this gospel from someone else would defeat that very purpose.
Davies then proceeds with an introduction, which is very helpful, and continues to make very salient observations. He lays out carefully why Thomas appears more "original" than the synoptics, thus reinforcing the very common-sensical view that it must have been older and a source for that tradition, as well as leading an independent life of its own with a tradition that developed in Syria and India. He makes the very astute observation that since it incorporates in saying 12 a recommendation to let James lead the community after Jesus' death, that the book therefore logically should predate the death of James in 62 AD, which seems highly likely also from the point of view of the absence of any Pauline influences in Thomas. His repeated emphasis on the statements that the Kingdom is already here, and "seek and ye shall find," are grist for the mill of Course students, since the Course teaches that "the world was over long ago," and that the "tiny mad idea" never happened in reality, and that the only thing needed is that the student should "accept the Atonement for himself," referring to the experiential realization that the tiny mad idea indeed did not happen, and had no effect except illusory ones.
Finally, in a little section called "Cast of Characters" he makes the very important observation that the Apostles in Thomas appear as examples of people who misunderstand Jesus' teachings. He does not elaborate on this further, but I would like to add that this is a crucial point. If one has this vantage point, the entire reading of the canonical Gospels changes, for one then abandons the assumed homogeneity of the "Christian" tradition, and reads the books as the attempts of people struggling to understand this teacher Jesus to whom they felt attracted, but who they did NOT understand. We literally don't understand where Jesus is coming from because he is present to us from outside of the time/space framework, and beckons us to come and follow him there, out of the "cave" in which we are chained to the time/space framework - almost literally, the dimensions of time/space are the "walls" of that symbolic cave.
At the moment we shift to that position of uncertainty about our understanding of him, we are back to seeing the whole tradition, canonical and apocryphal alike, as potentially at least equally relevant and as an invitation to come to our own conclusions, and seek our own relationship with the teaching. From that vantage point we have by implication abandoned the arrogance of the orthodox tradition which already knows what Jesus teaches, to one of seeking, in which there is room for Jesus to teach us what it is he has to say. And Jesus explicitly guarantees: "Seek and ye shall find," as Davies frequently reminds us.
The translation itself is unproblematic and clean, and it might be one of my favorite translations. The commentaries are definitely inspired and inspiring, with the proviso of course that there are inner contradictions in the material which only Pursah's Kernel resolves, resulting in a much cleaner reading. In all this is a lovely book, a beautiful edition and certainly a worthwhile introduction to the Gospel of Thomas materials.
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