Stigmata (film) – The Gospel According to Thomas, early Christian, non-canonical sayings- discovered near Nag Hammadi, Egypt

12 Jan

“{119744}{119833} este un manuscris… din timpul lui Iisus Christos,
{119837}{119904}cu propriile sale cuvinte… aramaice.
{119908}{120021}Dar sunt nişte grupări la Vatican|care cred că acest document
{120025}{120106}ar putea distruge autoritatea Bisericii.
{120182}{120285}Erau cuvintele lui Iisus către discipolii săi,|în noaptea Cinei Celei de Taină.
{120289}{120431}Instrucţiunile sale către ei despre|cum să continue lucrarea sa după moartea lui.
{120435}{120496}De ce ar fi acest lucru atât de… ameninţător?
{120500}{120590}Când am prezentat primele noastre|concluzii Comisiei Manuscriselor,
{120594}{120658}Houseman ne-a ordonat să ne oprim imediat.
{120662}{120729}Alameida a refuzat.|A furat documentul şi a dispărut.
{120733}{120797}Houseman ne-a excomunicat în contumacie.
{120801}{120850}Ştii cumva unde este?
{120854}{120963}Nu vroia să fie găsit până când|nu va termina traducerea.
{120967}{121019}O să ţi-l arăt.
{121023}{121127}Acesta este Delmonico, eu şi Alameida.|Noi eram cei care traduceam noul manuscris.
{121131}{121221}L-am mai văzut pe omul acesta.|Acum trei săptămâni, în Brazilia.
{121225}{121272}- Da?|- E mort.
{121276}{121309}De unde ştii asta?
{121313}{121417}Pentru că l-am văzut în propriul său coşciug|într-o biserică din Belo Quinto. Îmi pare rău.
{121494}{121574}Atunci s-a terminat. E pierdut definitiv.
{121579}{121641}De ce a fost munca voastră oprită?
{121645}{121707}Ce era atât de ameninţător în acest manuscris?
{121711}{121798}- Uită-te în jurul tău. Ce vezi?|- Văd o biserică.
{121802}{121839}E o clădire.
{121843}{121932}Adevărata biserică a lui Iisus Christos|este mult mai mult.
{121936}{122001}Nu în clădiri din lemn sau piatră.
{122005}{122047}Îl iubesc pe Iisus!
{122051}{122125}Nu am nevoie de o instituţie între mine şi El.
{122129}{122180}Înţelegi? Doar Dumnezeu şi omul.
{122184}{122235}Fără preoţi, fără biserici.
{122239}{122316}Primele cuvinte din manuscrisul lui Iisus sunt:
{122320}{122407}”Împărăţia lui Dumnezeu este înăuntrul tău,
{122411}{122475}în tine şi în tot ceea ce eşti.”
{122479}{122562}”Nu în clădiri din lemn şi piatră.”
{122566}{122640}”Sparge o bucată de lemn şi voi fi acolo.”
{122644}{122717}- “Ridică o piatră şi…|- … mă vei găsi.”
{122721}{122768}Da, frate.
{122838}{122932}De ce purta Părintele Alameida mănuşi?
{122936}{122982}Alameida era un om foarte chinuit.
{122986}{123050}Sfânt om. Un adevărat sfânt.
{123054}{123166}Purta mănuşi ca să ascundă urmele stigmatei.”


“The Gospel According to Thomas, commonly shortened to the Gospel of Thomas, is a well preserved early Christian, non-canonical sayings- gospel discovered near Nag Hammadi, Egypt “

“The philosophy of the Gospel of Thomas
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2010)

In the Thomas gospel, Jesus is presented as a spiritual guide whose words (when properly understood) bring eternal life (Saying 1). Readers of these sayings are advised to continue seeking until they find what will enable them to become rulers of their own lives (Saying 2) and thus to know themselves (Saying 3) and their legacy of being the children of “the living Father” (Saying 3). These goals are presented in the image of “entering the Kingdom” by the methodology of insight that goes beyond duality. (Saying 22). The Gospel of Thomas shows little or no concern for orthodox religious concepts and doctrines. Scholars have traditionally understood the Gospel of Thomas as a Gnostic text because it was found amongst other gnostic texts, it was understood as being prone to a Gnostic interpretation by the early Church, and the emphasis on knowledge as the key to salvation, particularly in Saying 1. However this view has recently come under some criticism by suggesting that while it is possible to interpret the text in a way that aligns with Gnosticism there is nothing inherently Gnostic about the text itself.

The Gospel of Thomas emphasizes direct and unmediated experience. In Thomas saying 108, Jesus says, “Whoever drinks from my mouth will become as I am; I myself shall become that person, and the hidden things will be revealed to him.” Furthermore, salvation is personal and found through spiritual (psychological) introspection. In Thomas saying 70, Jesus says, “If you bring forth what is within you, what you have will save you. If you do not bring it forth, what you do not have within you will kill you.” As such, this form of salvation is idiosyncratic and without literal explanation unless read from a psychological perspective related to Self vs. ego. In Thomas saying 3, Jesus says,

…the Kingdom of God is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty, and it is you who are that poverty.

In the other four gospels, Jesus is frequently called upon to explain the meanings of parables or the correct procedure for prayer. In Thomas saying 6, his disciples ask him, “Do you want us to fast? How should we pray? Should we give alms? What diet should we observe?” For reasons unknown, Jesus’ answer is found in saying 14, wherein he advises against fasting, praying, and the giving of alms (all contrary to Christian practice of the time), although he does take a position similar to that in Mark 7: 18–19 and Matthew 15:11 that what goes into the mouth will not defile a person, but what comes out of the mouth will. This is just one example in Thomas in which the hearer’s attention is directed away from objectified judgements of the world to knowing oneself in direct and straighforward manner, which is sometimes called being “as a child” or “a little one” through the unification of dualistic thinking and modes of objectification. (For example, Sayings 22 and 37) To portray the breaking down of the dualistic perspective Jesus uses the image of fire which consumes all. (See Sayings 10 and 82).

The teaching of salvation (i.e., entering the Kingdom of Heaven) that is found in The Gospel of Thomas is neither that of “works” nor of “grace” as the dichotomy is found in the canonical gospels, but what might be called a third way, that of insight. The overriding concern of The Gospel of Thomas is to find the light within in order to be a light unto the world. (See for example, Sayings 24, 26)

In contrast to the Gospel of John, where Jesus is likened to a (divine and beloved) Lord as in ruler, the Thomas gospel portrays Jesus as more the ubiquitous vehicle of spiritual inspiration and enlightenment, as in saying 77:

I am the light that shines over all things. I am everything. From me all came forth, and to me all return. Split a piece of wood, and I am there. Lift a stone, and you will find me there.

In many other respects, the Thomas gospel offers terse yet familiar if not identical accounts of the sayings of Jesus as seen in the synoptic gospels.[67]

Elaine Pagels, in her book Beyond Belief, argues that the Thomas gospel at first fell victim to the needs of the early Christian community for solidarity in the face of persecution, then to the will of the Emperor Constantine, who at the First Council of Nicaea in 325, wanted an end to the sectarian squabbling and a universal Christian creed. She goes on to point out that in spite of it being left out of the Catholic canon, being banned and sentenced to burn, many of the mystical elements have proven to reappear perennially in the works of mystics like Jacob Boehme, Teresa of Avila and Saint John of the Cross. She concludes that the Thomas gospel gives us a rare glimpse into the diversity of beliefs in the early Christian community, an alternative perspective to the Johannine gospel.”


“Nag Hammadi (Arabic: نجع حمادى‎, IPA: [ˈnæɡʕe ħæmˈmæːdi]), is a city in Upper Egypt. Nag Hammadi was known as Chenoboskion (Greek: Χηνοβόσκιον) in classical antiquity, meaning “geese grazing grounds”. It is located on the west bank of the Nile in the Qena Governorate, about 80 kilometres north-west of Luxor.

It has a population of about 30,000, who are mostly farmers. Sugar and aluminium are produced in Nag Hammadi.

The town of Nag Hammadi was established by Mahmoud Pasha Hammadi, who was a member of the Hammadi family in Sohag, Egypt. Mahmoud Pasha Hammadi was a major landholder in Sohag, and known for his strong opposition to the British occupation.

Mahmoud Pasha Hammadi created Nag Hammadi for the indigenous people from Sohag who were forced to abandon their homeland by the British occupation. In recognition of this, the new town was given the name “Hammadi”.[citation needed]
[edit] The Nag Hammadi Library
Main article: Nag Hammadi library

Nag Hammadi is best known for being the site where local farmers found a sealed earthenware jar containing thirteen leather-bound papyrus codices, together with pages torn from another book, in December 1945. The mother of the farmers burned one of the books and parts of a second (including its cover). Thus twelve of these books (one missing its cover) and the loose pages survive.[1] The writings in these codices, dating back to the 2nd century AD,[2] comprised 52 mostly Gnostic tractates (treatises), believed to be a library hidden by monks from the nearby monastery of St Pachomius when the possession of such banned writings, denounced as heresy, was made an offence.[citation needed]

The contents of the Coptic-bound codices were written in Coptic, though the works were probably all translations from Greek. Most famous of these works must be the Gospel of Thomas, of which the Nag Hammadi codices contain the only complete copy.

All the texts have been public since 1975, and are available online.
[edit] Nag Hammadi massacre
Main article: Nag Hammadi massacre

The city was the site of the Nag Hammadi massacre in January 2010, wherein eight Coptic Christians were shot dead by three Muslim men.[3] Nineteen Coptic Christians were attacked altogether.[3][4][5] “

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Stigmata (1999)

Yahoos B, Critics NA Frankie Paige is in her twenties. She works as a hairdresser. She has a boyfriend. There are a hundred other girls… more

Running Time: 1 hr 42 min

Directed by: Rupert Wainwright

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  1. Stigmata (singular stigma) are bodily marks, sores, or sensations of pain in locations corresponding to the crucifixion wounds of Jesus, such as the hands and feet.

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  2. Stigmata is a 1999 supernatural horror film directed by Rupert Wainwright and starring Patricia Arquette as a hairdresser from Pittsburgh, Pennsylvania, who is …
  3. Stigmata – Image Results

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  4. Director: Rupert Wainwright. . Actors: Patricia Arquette: Frankie Paige · Gabriel Byrne: Father Andrew Kiernan · Jonathan Pryce: Cardinal Daniel Houseman · Nia …
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  5. Library > Literature & Language > Webster 1913 n. pl. of Stigma
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  6. Stigmata (from Greek: stizo, “to prick”) refers to the five wounds that were said to be inflicted on Jesus’ body during his crucifixion, and to similar wounds …
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  7. Mystical Stigmata. To decide merely the facts without deciding whether or not they may be explained by supernatural causes, history tells us that many ecstatics bear …
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  8. Plot Stigmata is a supernatural suspense story about good, evil, and faith. Frankie Paige ( Patricia Arquette ) is a hair stylist in her mid-20s who has no strong …

  9. noun, plural stig·ma·ta / ˈstɪg mə tə , stɪgˈmɑ tə , -ˈmæt ə / Show Spelled [ stig -m uh -t uh , stig- mah -t uh , – mat – uh ] Show IPA , stig·mas. 1 …

  10. Mystical Stigmata. To decide merely the facts without deciding whether or not they may be explained by supernatural causes, history tells us that many ecstatics bear …

  11. Most stigmata are either wounds or reddish skin blotches. They can have unusual shapes, such as a cross or a circle, and some even glow in the dark …

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