The Gospel of Thomas: Understanding the Distinction Between Jesus and God the Father

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Azahari Hassim

The Gospel of Thomas is a non-canonical text that is considered one of the most important early Christian writings outside of the New Testament. This text is part of a group known as the Nag Hammadi library, which was discovered in 1945 in Nag Hammadi, Egypt. This library contains a collection of early Christian and Gnostic texts that were buried around the 4th century AD.

In the Gospel of Thomas Jesus says:

“When you see someone not born from a woman, prostrate yourself and worship him, he is your Father.”

Some scholars believe that the above statement means that Jesus did not claim to be God because he was born of a woman. How is their argument articulated?

The argument that some scholars make based on the passage from the Gospel of Thomas—“When you see someone not born from a woman, prostrate yourself and worship him, he is your Father”—rests on the idea that this statement reflects a clear distinction between Jesus and God the Father. Here’s how the argument is generally articulated:

1. Jesus’ Human Birth vs. God’s Divine Nature:
   The phrase “not born from a woman” is interpreted as describing a being who exists outside the physical, human realm—an eternal, divine being who was not subject to human birth. In Gnostic and other mystical traditions, physical birth was often seen as part of the material, imperfect world. Jesus, being born of a woman (Mary), would be part of the human, material realm. Therefore, the figure being referred to in this saying—“not born from a woman”—is not Jesus, but rather God the Father, who is eternal and not subject to physical birth.
2. Distinction Between Jesus and the Father:
   If this passage is taken at face value, it seems to suggest that Jesus is not identifying himself with God. Jesus, as a human being born of a woman, would not fit the description of the one “not born from a woman.” Therefore, the one deserving of worship in this context is God the Father, not Jesus himself. This interpretation supports the idea that in the Gospel of Thomas, Jesus is positioning himself as a messenger, teacher, or revealer of divine truth, rather than claiming to be God. This aligns with the overall mystical and spiritual themes of the text, which emphasize direct knowledge or experience of the divine (often termed “Gnosis”) over doctrinal or hierarchical distinctions.
3. Gnostic Influence on Christology:
   The Gnostic interpretation of early Christian texts often distinguished between the human Jesus and the divine Father (or supreme spiritual being). In this view, Jesus was seen more as a guide leading people to spiritual enlightenment and understanding of the divine, rather than the divine being himself. This saying in Thomas could reflect that Gnostic influence, suggesting that the ultimate being to be worshipped is God the Father, and not Jesus, who is viewed as a human figure, a teacher or revealer, but not divine in the same way as the Father.
4. Implication for Christ’s Divinity:
   Scholars who hold this view argue that, at least in the Gospel of Thomas, Jesus does not claim to be God because he does not fit the description of the one “not born from a woman.”

Instead, the ultimate divine being, the Father, is distinct from Jesus, and Jesus serves as a conduit or messenger of divine wisdom rather than being the object of worship himself.

In sum, these scholars believe that the saying implies a distinction between Jesus and God, and that Jesus is not claiming divinity because he was born of a woman, while the one deserving of worship (God the Father) is outside of the realm of human birth and the material world. This reflects a Gnostic or mystical interpretation where Jesus’ role is to reveal the divine, not to claim divinity himself.

Who were the Unitarian scholars among Christians prior to the establishment of the Nicene Creed?

Prior to the formulation of the Nicene Creed in 325 CE, certain Christian scholars and theologians expressed Unitarian beliefs, focusing on the singularity of God and rejecting the doctrines of the Trinity. These figures typically aligned with early theological traditions that emphasized the Father as the sole God. Some of these individuals include:

1. Theodotus of Byzantium (late 2nd century):

Theodotus taught that Jesus was a man who was adopted as the Son of God at his baptism (“Adoptionism”). He rejected the idea of Jesus being divine by nature, affirming the singularity of God, and was excommunicated for his views.

2. Paul of Samosata (3rd century):

Paul, a bishop of Antioch, was a key figure in early Christian Monarchianism, emphasizing the unity of God. He taught that Jesus was a man endowed with divine wisdom and power but not preexistent or divine in nature. His views were condemned at the Synod of Antioch (268 CE).

3. Artemon (2nd–3rd century):

Artemon is associated with a form of Monarchianism, maintaining that early Christian doctrine affirmed that Jesus was merely human and not divine. He argued that the belief in Christ’s divinity was a later development.

4. Ebionites (1st–4th centuries):

The Ebionites were an early Jewish-Christian group that rejected the divinity of Jesus and the preexistence doctrine. They viewed Jesus as a prophet and the Messiah but emphasized the absolute unity of God.

5. Photinus of Sirmium:

Photinus was a 4th-century bishop who rejected the Trinity, viewing God as a singular entity rather than three distinct persons. His beliefs conflicted with orthodox Christian teachings, particularly the Nicene Creed established in 325 AD, which affirmed the Trinitarian view. Photinus emphasized God’s unity but was eventually condemned as a heretic by the Church for opposing the established doctrine.

6. Origen (184–253 CE):

Although Origen is often considered a precursor to later Trinitarian thought, he also emphasized the subordination of the Son to the Father. His theological framework left room for interpretations that leaned toward a Unitarian understanding of the supremacy of the Father.

7. Arianism and Arius (c. 250–336 CE):

Arius, though post-Nicene, was active before the council and denied the co-eternity and consubstantiality of the Son with the Father. He argued that the Son was created by the Father and therefore subordinate, aligning with a Unitarian emphasis on God’s singularity.

8. Early Jewish Christians:

Many early Jewish Christians, including those in the Nazarean and Ebionite communities, maintained strict monotheism. They rejected the idea of Jesus’ divinity and upheld the belief in God as a singular being.

These figures and groups represent diverse streams of early Christian thought that diverged from the later Trinitarian orthodoxy solidified at the Council of Nicaea. Their beliefs highlight the rich and contested theological debates of early Christianity.

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