Why were some gospels, like Thomas and Judas, not included in the Bible?

The question of why certain gospels, such as the Gospel of Thomas and the Gospel of Judas, were not included in the canonical Bible is both complex and fascinating. To understand this, we must delve into the historical, theological, and ecclesiastical contexts that shaped the formation of the Christian biblical canon.

The formation of the New Testament canon was a gradual and multifaceted process that took place over several centuries. Early Christians produced a variety of writings, including gospels, letters, and apocalyptic literature. However, not all these writings were universally accepted or deemed authoritative by the early Church.

Historical Context

The early Christian community was diverse, with numerous groups and sects, each producing its own literature. The four canonical gospels—Matthew, Mark, Luke, and John—were widely circulated and accepted by many Christian communities by the end of the first century. These gospels were valued for their apostolic origins and their consistency with the teachings and traditions of the early Church.

In contrast, other gospels, such as the Gospel of Thomas and the Gospel of Judas, emerged later and were associated with specific sects or movements, often labeled as "Gnostic." Gnosticism was a diverse and esoteric movement that emphasized secret knowledge (gnosis) and often presented a dualistic worldview, contrasting the material and spiritual realms.

The Gospel of Thomas

The Gospel of Thomas is a collection of 114 sayings attributed to Jesus. Unlike the canonical gospels, it lacks a narrative structure and does not recount the life, death, and resurrection of Jesus. Instead, it presents Jesus as a teacher of secret wisdom, often in a manner that aligns with Gnostic thought.

One reason the Gospel of Thomas was not included in the canon is its theological divergence from the core beliefs of mainstream Christianity. The early Church Fathers, such as Irenaeus and Hippolytus, criticized Gnostic texts for their unorthodox views on creation, salvation, and the nature of Jesus. For instance, the Gospel of Thomas contains sayings that suggest a more mystical and less incarnational understanding of Jesus, which conflicted with the orthodox view of Jesus as both fully human and fully divine (John 1:14).

Moreover, the Gospel of Thomas lacks apostolic authorship. The early Church placed a high value on writings that were believed to be directly connected to the apostles or their close associates. The canonical gospels were attributed to Matthew, a disciple of Jesus; Mark, a companion of Peter; Luke, a companion of Paul; and John, the beloved disciple. The Gospel of Thomas, however, does not have a clear apostolic link, which further contributed to its exclusion.

The Gospel of Judas

The Gospel of Judas, discovered in the 1970s and made public in 2006, presents a radically different portrayal of Judas Iscariot. In this text, Judas is depicted not as a betrayer but as the favored disciple who acts according to Jesus' instructions to facilitate the salvation plan.

This portrayal starkly contrasts with the canonical accounts, where Judas is consistently depicted as the betrayer of Jesus (Matthew 26:14-16, Mark 14:10-11, Luke 22:3-6, John 13:21-30). The Gospel of Judas aligns with certain Gnostic themes, such as the idea of secret knowledge and the notion that the material world is a flawed creation of a lesser deity.

The early Church rejected the Gospel of Judas for several reasons. Firstly, its theological content was incompatible with the orthodox understanding of Jesus' mission and the nature of salvation. The canonical gospels emphasize Jesus' sacrificial death and resurrection as the cornerstone of Christian faith (1 Corinthians 15:3-4). The Gospel of Judas, however, undermines this by presenting an alternative narrative that lacks the redemptive focus of the canonical accounts.

Secondly, like the Gospel of Thomas, the Gospel of Judas does not have a credible apostolic origin. The early Church was cautious about texts that did not have a clear and reliable connection to the apostles or their immediate circle. This caution was part of a broader effort to maintain doctrinal purity and unity within the Christian community.

Ecclesiastical Decisions and Canon Formation

The process of canon formation involved discernment and debate among early Christian leaders and communities. The criteria for inclusion in the canon included apostolic authorship, consistency with the rule of faith (regula fidei), and widespread acceptance and use in liturgical practice.

Church councils and influential theologians played significant roles in this process. For example, the Muratorian Fragment, dating to the late 2nd century, lists most of the New Testament books and reflects early consensus on the canon. Later councils, such as the Synod of Hippo (393 AD) and the Councils of Carthage (397 and 419 AD), affirmed the 27 books of the New Testament that we have today.

The exclusion of texts like the Gospel of Thomas and the Gospel of Judas was not merely a matter of doctrinal disagreement but also a reflection of the early Church's commitment to preserving the apostolic witness and the integrity of the Christian message. The canonical gospels were seen as faithful and authoritative testimonies to the life, teachings, death, and resurrection of Jesus Christ.

Theological Considerations

Theologically, the canonical gospels present a coherent and unified message centered on the person and work of Jesus Christ. They emphasize the incarnation, atonement, resurrection, and the establishment of God's kingdom. This message is foundational to Christian faith and practice.

In contrast, the Gnostic gospels often present a fragmented and esoteric view of Jesus and salvation. They tend to downplay or reinterpret key aspects of the Christian narrative, such as the incarnation and the bodily resurrection. For example, the Gospel of Thomas contains sayings that suggest a more spiritualized and less historical understanding of Jesus' mission.

The early Church Fathers were vigilant in defending the orthodox faith against what they perceived as heretical teachings. Irenaeus, in his work "Against Heresies," specifically critiques Gnostic texts and emphasizes the importance of adhering to the apostolic tradition. He argues that the true gospel is rooted in the historical and bodily reality of Jesus Christ, as witnessed by the apostles and preserved in the canonical scriptures.

Conclusion

The exclusion of gospels like Thomas and Judas from the biblical canon was a result of careful discernment by the early Church. This process involved evaluating the theological content, apostolic origins, and consistency with the rule of faith. The canonical gospels were chosen because they faithfully conveyed the apostolic witness and the core message of Christianity.

The Gospel of Thomas and the Gospel of Judas, while historically and culturally significant, were ultimately deemed incompatible with the orthodox Christian faith. Their theological divergence and lack of apostolic credibility led to their exclusion from the canon. The formation of the New Testament canon reflects the early Church's commitment to preserving the authentic and authoritative witness to Jesus Christ, which continues to be the foundation of Christian faith and practice today.