Dr. Michael Peppard

But then there are other times in Thomas where it feels like this is definitely derivative and this must have come later in an attempt to kind of manipulate the message of the parables. So for me, I take a case-by-case approach to these texts because it's a collection of sayings, really. And any collection of sayings, I kind of look at it and I think, well,

But then there are other times in Thomas where it feels like this is definitely derivative and this must have come later in an attempt to kind of manipulate the message of the parables. So for me, I take a case-by-case approach to these texts because it's a collection of sayings, really. And any collection of sayings, I kind of look at it and I think, well,

This version of the parable, maybe Thomas did preserve maybe an older version than we have because we have different versions in Matthew and Luke anyway of certain parables right there within the canon. I'm still not getting to your question, though, about the twinning or the twin ideas.

This version of the parable, maybe Thomas did preserve maybe an older version than we have because we have different versions in Matthew and Luke anyway of certain parables right there within the canon. I'm still not getting to your question, though, about the twinning or the twin ideas.

Well, so yeah, so that's what I meant. Again, it's very difficult to prove and it's not original to me, these ideas. But if you imagine how oral tradition works in a pre-print culture, right? The print culture is not coming for 1500 years after this. So all of Jesus' teachings are circulating primarily orally.

Well, so yeah, so that's what I meant. Again, it's very difficult to prove and it's not original to me, these ideas. But if you imagine how oral tradition works in a pre-print culture, right? The print culture is not coming for 1500 years after this. So all of Jesus' teachings are circulating primarily orally.

And we even see this in the canonical New Testament when you take something like the parable of the lost sheep. Now, in your mind, I know you went to some church growing up, and so you've heard this parable and you think you kind of know what it is. But when you put Matthew's version and Luke's version actually right next to each other, and you look at the Greek versions, Matthew and Luke don't

And we even see this in the canonical New Testament when you take something like the parable of the lost sheep. Now, in your mind, I know you went to some church growing up, and so you've heard this parable and you think you kind of know what it is. But when you put Matthew's version and Luke's version actually right next to each other, and you look at the Greek versions, Matthew and Luke don't

necessarily think the parable means the same thing they have slight differences in how they think this parable uh was meant and they have different audiences in which they said it so in in one gospel and gospel of luke that parable is taught to a group of outsiders uh a group of says quote tax collectors and sinners and it seems like a parable that's trying to bring people in who are not a part of the movement who are lost and then they get brought in

necessarily think the parable means the same thing they have slight differences in how they think this parable uh was meant and they have different audiences in which they said it so in in one gospel and gospel of luke that parable is taught to a group of outsiders uh a group of says quote tax collectors and sinners and it seems like a parable that's trying to bring people in who are not a part of the movement who are lost and then they get brought in

In Matthews, it's situated as a teaching to the disciples about seemingly about not letting people go astray in the first place. It's really a teaching about leadership. That's how I interpret it. Being a good shepherd. Yeah. Okay, so that's more the Matthew emphasis. It's very subtle, but my point is, I guess my point I try to make is that

In Matthews, it's situated as a teaching to the disciples about seemingly about not letting people go astray in the first place. It's really a teaching about leadership. That's how I interpret it. Being a good shepherd. Yeah. Okay, so that's more the Matthew emphasis. It's very subtle, but my point is, I guess my point I try to make is that

Already within the canonical written tradition, we have evidence of slight differences in transmission at the oral level before these things get written down. I see. And so the notion that there might be also one of those in the Gospel of Thomas that was transmitted orally in Egypt or in Syria and then eventually written down... I'm totally open to that.

Already within the canonical written tradition, we have evidence of slight differences in transmission at the oral level before these things get written down. I see. And so the notion that there might be also one of those in the Gospel of Thomas that was transmitted orally in Egypt or in Syria and then eventually written down... I'm totally open to that.

So like there's a parable called the parable of the tenants, um, which is in the gospel of Thomas and is in Mark and is in, uh, Matthew and three different, three different versions. And there are some scholars who feel like the Thomas version, um, might represent an older version of that oral tradition.

So like there's a parable called the parable of the tenants, um, which is in the gospel of Thomas and is in Mark and is in, uh, Matthew and three different, three different versions. And there are some scholars who feel like the Thomas version, um, might represent an older version of that oral tradition.

Yeah, usually we date it around there, somewhere around the fall of the temple, around the destruction of the temple.

Yeah, usually we date it around there, somewhere around the fall of the temple, around the destruction of the temple.

Yeah, second temple, exactly, in Jerusalem.

Yeah, second temple, exactly, in Jerusalem.