In the Vernacular

The hallmark of Gary Renard's books is their informal nature, and the hallmark of the Thomas gospel is also its informal nature. The only thing is that in a way, because we are 2,000 years removed from the Palestine where the historical events took place, sometimes the imagery seems a bit alien, and it frankly takes some getting used to. This is one reason why Pursah focuses in The Disappearance of the Universe on the 22 sayings which she feels are the most readily accessible for a modern Western reader. Next, by publishing the collection of 70/71 in Your Immortal Reality, we have a highly readable version of the collection, that we can pretty much read without hiccups, and if we take in its overall effect we can distill an image of Jesus in normal day to day interaction with people, using anything and everything as an example of what it is he's trying to tell them.

The longer I spend time with the Thomas material, the more Pursah's gospel of Thomas, as a "kernel" makes sense, because it allows a streamlined reading experience, it comes across as casual and informal, once you're used to it, and it certainly shakes you up, for Jesus keeps coming out with things that make you think twice, and that's exactly the purpose of course. Very much as Pursah says, this is not a complete presentation of the thought system of the Holy Spirit, but once you have your bearings about that even a little bit, it hangs together very well, and is certainly part of a consistent fabric.

In terms of being "in the vernacular," Pursah's recommendation to Gary makes sense, namely to avoid the name Jesus, because it has so many problematic connotations for so many people, so hence the "J" which Gary uses throughout his books. The idea is: My name is Yeshua, but you can call me "J." Doing so removes another barrier between us and him, and makes it easier to relate to him as he presents himself in the Course, as an older brother, who just happens to know the way home, which we have lost. Therefore it just makes sens to ask him for help, instead of trying to play Baron von Münchhausen, and try to pull ourselves out of the mud by our own hair. The following paragraph from the Course is always a good reminder, and it falls completely in line with the casual nature of the Thomas gospel, albeit that the Course's language is a bit more formal, but it does not leave a lot of wiggle room, for the Course is what the Thomas gospel isn't--a full exposition of the thought system:

Awe should be reserved for revelation, to which it is perfectly and correctly applicable. It is not appropriate for miracles because a state of awe is worshipful, implying that one of a lesser order stands before his Creator. You are a perfect creation, and should experience awe only in the Presence of the Creator of perfection. The miracle is therefore a sign of love among equals. Equals should not be in awe of one another because awe implies inequality. It is therefore an inappropriate reaction to me. An elder brother is entitled to respect for his greater experience, and obedience for his greater wisdom. He is also entitled to love because he is a brother, and to devotion if he is devoted. It is only my devotion that entitles me to yours. There is nothing about me that you cannot attain. I have nothing that does not come from God. The difference between us now is that I have nothing else. This leaves me in a state which is only potential in you. (ACIM:T-1.2.3)