The Gospel Of Christ. Christ's Teaching on Complete Reunification.

Step by step, as the initiate progresses, deeper mysteries are gradually revealed in the joining together of chiasmic structures. The resulting oneness that is revealed within the church becomes a display piece to the heavenly realms until heaven and earth are also joined as one. The implications of knitting together the chiasms into one bodily structure to interpret the Gospel of Thomas is astonishing beyond belief. This is especially true if Thomas is understood as an early source document for the New Testament Gospels. Also, and just as profound, if this joint body structure in Thomas was used by Paul as a teaching tool in certain congregations he wrote to, or if as it appears, it is the foundation behind his theology, then we finally have the tool to properly interpret his letters.

If these possibilities are honestly examined then the scope and repercussions of these hidden chiastic structures can become staggering. This manner of esoteric exegesis and the resulting interpretation may dramatically influence our understanding not only of Christ's words, but also of the Gospels, the letters of Paul, and the entire New Testament.

There are many smaller chiastic revelations throughout Thomas. However, the focus of this web site will be upon two larger hidden structures.

The first and largest chiasmic structure is located and identified with the help of a tiny veiled configuration within Saying 55.

In this logion Jesus says, "Whoever does not… take up his CROSS in my way will not be worthy of me." (Thomas 55)

This veiled configuration is a combination or amalgamation of two letters, Tau (T) and Rho (P), and is hidden at the center of the Thomas text within the Coptic word which is translated as “cross.”

This amalgamated character even looks a bit like a cross, but turned sideways looks even more like a key.

This key is known as the THE STAUROGRAM. And for the purposes of this article it is the Key of Knowledge. This is the key unlocking the meaning behind the sayings of Jesus within the Gospel of Thomas, and perhaps the New Testament.

Jesus said, “The pharisees and the scribes have taken the keys of knowledge (gnosis) and hidden them. They themselves have not entered, nor have they allowed to enter those who wish to,” Thomas 39.

“Woe unto you, lawyers! for you have taken away the key of knowledge: you have not entered in yourselves, and them that were entering in you hindered,” (Luke 11:52).

Recognizing this key of knowledge is the first step toward understanding Thomas, and identifying and locating the climax of the larger chiastic structure.

This largest chiasm is intended primarily for Jewish Christians. It will later be presented pictorially as the outer female chiasm or the matrix. This chiastic structure is built around Saying 55, “Whoever does not... take up his cross in my way will not be worthy of me." This gospel structure may be like a progressive catechism for an early church encouraging the carnal Jewish believers to a deeper walk. Contrary to popular sentiment, this arrangement reveals that the message of "the cross" and the incarnation into flesh is a necessary central theme within the gospel of Thomas.

Making Logion 55 the key to the Gospel of Thomas is also to make the forsaking of all to walk in the way of Jesus as a "Wandering Radical" the primary and most central message of Christ for the early Jewish believers. This may be a strong argument for a very early dating of Thomas as it was still early when the Jewish wandering radicals were busy establishing the infant church. For some who see this call to radical discipleship as primarily for early Jewish believers, this would support an early dating, as it would follow that Saying 55 would not have been so important if Thomas had been written later after the Gentile church had been established, (Matthew 19:5, 27, 29).

Nevertheless, having acknowledged the validity of this logic, the centrality of taking up the the cross, and this call to radical discipleship has relevance also for the gentile, and is of timeless value for whoever has ears, and is able to hear. This is because this Jewish message and the Gentile message which is about to be discussed were intended to be married together into one even as these two communities must be joined together into one, as will soon be discussed.

This centrality of the cross as it is revealed within this larger chiasm can be examined, and the chiasm itself can be studied in the introductory article: The Key of Knowledge.

Looking to the staurogram gives the reason to seek a second Chiasm. The staurogram is an amalgamation of two letters. “Make the two into One” is a repeated phrase within Thomas, Thomas 22. The reconciliation and amalgamation of the binaries is the primary message of this gospel. In Thomas, if there is one chiasm, then likely, there is a second chiasm.

The first chiasm, begins with a reference to the community it addresses, (Saying 53). It follows that a second chiasm would have a similar marker.

The marker in this first chiasm is the word “circumcision.” The marker in the second chiasm turns out to be “the elect.” Next to the climax of the chiasm, the first left alignment of each chiasm has this identifying marker.

It helps to picture the two chiasms in relation to one another. The first chiasm is larger and could be the outer female chiasm. In contrast, the second chiasm could be the inner male chiasm.

The outer female chiasm starts out with a question about the "circumcision". "Is circumcision beneficial or not?" Thomas 53. The inner male chiasm starts out with a statement about the elect. Jesus said, “If they say to you, 'Is it you?', say, 'We are its children, we are the elect of the living father',” (Saying 50).

The elect were the gentiles or the people known for special knowledge and wisdom, 1 Corinthians 1:22. This is in direct contrast to the Jews who were known for having a zeal of God, but not according to knowledge, Romans 10:2.

The first chiasm is built around saying 55 about the cross. In contrast the second chiasm is built around saying 51 about the kingdom. “Take up your cross” (55) is contrasted with “What you look forward to (the kingdom) has already come,” (51).

In contrast to the earthly covenants of the Jewish people, this inner chiasm for the elect appeals to a more spiritually minded audience.

It is interesting to note that Paul summarizes and uses the primary question marker in Thomas to launch into his own discussion in his letter to the Romans. "Is circumcision beneficial or not?" Thomas 53. Paul’s response is that circumcision is beneficial if you keep the law, Romans 2:25.

In summary, in the text, the words “circumcision” and “elect” appear as markers identifying the two peoples these two chiasms represent, (sayings 50, and 53).

The first larger outer female chiasm focuses on the cross, and is intended for the Jews. The second smaller inner male chiasm focuses on a Realized Eschatology of the Kingdom, and is the heart of Jesus’ message to the elect (i.e. to the Gentiles or the Gnostics).

Although there is only One gospel, in the gospel of Christ, there are two separate chiasmic gospel messages for two separate groups of people. There is a gospel to the circumcision. There is a gospel to the uncircumcision. This is reminiscent of Paul’s comment in Galatians “that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter,” Galatians 2:7.)

This is the Gospel of Christ that he entrusted to his apostles. Paul clearly states that this gospel was not given to him by man, but was “the revelation of Jesus Christ,” Galatians 1:12. His was not a second hand gospel created and passed on by a disciple of Christ, but a revelation straight from the Christ. The primary messages of the hidden chiastic structures of the Gospel of Thomas are the incarnation, the cross, and the message of the ultimate reconciliation of Jew and Gentile, and of all things into the one body. This is the precise gospel that Paul took to the Gentiles.

When Paul writes, "Now to Him who is able to establish you according to my gospel and the preaching of (the sayings of) Jesus Christ, according to the revelation of the mystery," Romans 16:25, it is suggestive of this list of the Jesus’ teachings known as the Gospel of Thomas.

Paul’s was a message of the cross and of the present tense reality of the kingdom as revealed in the mystery of Christ, Ephesians 1:7, 9-10. When addressing mixed congregations comprising both Jews and Gentiles, I like to imagine that Paul used both chiasms: The message of the cross for the Jews, and the message of a realized kingdom for the gentiles seeking gnosis and wisdom. He became all things to all people. With a message for both communities the Gospel of Thomas suited Paul’s purposes.

Paul understood that a separate gospel message had been specifically tailored and addressed to each specific audience. He writes to the Gentile believers in the church at Galatia, “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel, which is not another,” Galatians 1:6-7, 8-12. In this congregation, Jewish believers were attempting to convert the Gentile believers to a Jewish Gospel. The argument is that the Jews should not be troubling the Gentiles or trying to convert the Gentiles to a gospel that was designed specifically for a Jewish audience. Each people group had a message that was tailored to their own individual needs and became troublesome to the other if applied inappropriately.

The Galatian church was troubled by Judaizers. The Corinthian church had the opposite difficulty. It was the Gentiles who were troubling the Jews. The “Gnostic” Christians were looking down on their Jewish brethren for their lack of insight into the mysteries. Paul’s correction was to give love priority over gnosis, (1 Corinthians 13), and to know nothing among them but Christ and him crucified, 1 Corintians 2:2. For the Corinthians the pastoral response was an emphasis on the cross, Thomas 55. In contrast, for the Galatians it was to re-emphasize a realized eschatology, a salvation accomplished, through the faith of Christ, Thomas 51, Galatians 2:16, 20. Despite the differences, to both peoples he declared the gospel of Jesus Christ that they are One Body, even One Joint Body, and so called on both groups not to trouble the other. They were not to convert one another, but to be joined together as husband and wife, recognizing and respecting the individual needs of the other, Ephesians 5:21-33, 1 Peter 3:1-7.

In the Gospel of Thomas there are also two messages, and two audiences. The Jewish believers were known as the circumcision, the bond, or the female Christians. The Gentile Christians were known as the elect, the free, and the male.

The bringing together of these two groups into one body is illustrated by the bringing together of these two chiasms within the Gospel of Thomas. This is reminiscent of Paul’s comment: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus,” Galatians 3:28. For Christ has made “in himself of two (peoples) one new man, so making peace,” Ephesians 2:15.

This marriage of two peoples into One Body was sometimes resisted within the early church. Those who resisted were perverting the gospel, Galatians 1:7. Paul writes that “even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet. And even as they did not like to retain God in [their] knowledge, God gave them over to a reprobate mind,” Romans 1:26, 27, 28. “A double minded man is unstable in all his ways,” James 1:8. In reality, there is only one body and one head. However, this new oneness was not easily embraced by the two factions within the early church.

In his letter to the Corinthian congregation Paul warns both the Jews and the Gentiles that despite having come together as one congregation they were still carnal, having the nature of flesh, still under the control of their animal appetites because there were still divisions among them, 1 Corinthians 3:3. These divisions needed to be healed.

The Gospel of Christ, also known as Thomas contains two chiasms and two messages for two different peoples. For this reason the male and female chiasmic imagery in Thomas became a useful tool to illustrate not only a congregational coming together, but also a joining together in holy marriage into one new body within the bridal chamber.

This sacred wedding is the re-uniting, or reconciliation into ONE of the male and the female. Such a reconciliation of all, illustrated in marriage, is the very essence of Paul's Gospel, Colossians 3:10-11. This is the great mystery hidden with Christ in God, Ephesians 5:32. It is also the next hidden Chiastic structure found within the Gospel of Thomas. This next chiastic amalgamation becomes the means to encourage the believers to become a unified spiritual body, reaching unto maturity, unto the measure of the stature of the fullness of Christ.

3. The Joint Body - Two Peoples - One Body

Joining the two chiasm into one is the next step in this initiation process. Once again it is looking to the staurogram (which is the joining of the Tau and Rho) which suggests the need for an amalgamation.

These two groups were not to be at enmity nor mutually exclusive, but rather mutually supportive. Combining the two Chiasm's into One Body the Joint Body Chiastic Structure is the next step in unraveling the mystery as revealed in this amazing gospel.

Jesus said, When you make the two (chiasms) one,
and when you make the inside like the outside
and the outside like the inside,
and the above like the below,
and when you make the male and the female one and the same,
so that the male not be male nor the female female then will you
enter the kingdom. (Thomas 22)

These hidden structures within Thomas suggest that an esoteric exegesis is intended by the author. Progressively deeper mysteries are gradually revealed in the joining together of these chiasmic structures. The implications of this knitting together and amalgamation of the two into one Joint Body to interpret the Gospel of Thomas is astonishing beyond belief. The goal seems to be to reconnect that which was divided in a step by step process: eventually comparing, and combining and joining together (perfectly joined) spiritual things with spiritual,” 1 Corinthians 2:12-14, 1 Corinthians 2:13 ASV.

The carnal are made spiritual (complete, mature, and perfected) through this marriage process until the spiritual joining with spiritual achieve to the measure of the stature of the fullness of Christ that God might be all in all. This process of holy marriage is the mystery of the gospel that Paul preached, and it is the mystery of the bridal chamber revealed in Thomas.

Jesus said, "Whoever does not hate his father and his mother as I do cannot become a disciple to me, Thomas 101, 55. Marriage is a simple earthly illustration. "A man shall leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder," Matthew 19:5-6.

Paul's breakthrough application of the Gospel of Christ was to bring together in holy matrimony the Jewish and Gentile factions in the Church.

The male bridegroom represents the spiritually minded gentile believers blessed with all spiritual blessing in heavenly places. The female bride refers to the Jewish believers blessed with the soul satisfying and earthly covenants. Spirit and Soul are reunited together in ONE body, "to make in himself of twain ONE new man," Ephesians 2:14-15.

Paul refers to this New Man as the joint-body, where "there is neither male nor female, but ye are all one in Christ," Galatians 3:28, Ephesians 3:6.

Combining the two chiasms in Thomas together by aligning the common sayings in both the male and female chiasms visually creates a Pyramid Structure that looks a lot like A New Man. Aligning the sayings of Jesus in this new Joint Body structure amalgamates the teachings for the Jews with the teachings for the Gentiles into one deeper wisdom to encourage harmony, putting to death the enmity, reconciling them both, and “thus making peace,” Ephesians 2:15-16. The new horizontally aligned teachings in this New Man can now be studied for the edification of the church on earth.

The similarities between Paul’s mystery teaching and the hidden structures in Thomas are overwhelming. This is the Gospel of Christ. This is the Gospel of Thomas. This is the message of Paul. They are all one and the same. Within Thomas are hidden two Chiasmic structures. There is one gospel, but two messages. The first chiasm is for the Jews. The second is for the Gentiles. Two peoples joining into one body is the message of Christ found in “The Gospel of Thomas.” In like manner, it is the gospel Paul preached. He writes, “I am not ashamed of the Gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek,” (Romans 1:16). First, that which is natural, then that which is spiritual. He glorifies God saying, “Now to Him who is able to establish you according to my gospel and the preaching (of the sayings) of Jesus Christ, according to the revelation of the mystery, (that is of the Jews and Gentiles joining into one body)”, Ephesians 3:6, Romans 16:25. This is the Secret (or mystery) of Christ declared by Paul. This is the message behind the secret sayings hidden within the chiastic structures of Thomas.

The Gospel of Thomas introduces itself saying, “These are the Secret Sayings which the living Jesus spoke and which Didymos Judas Thomas wrote down.” This is a gospel delivered by the living Jesus himself. Thomas is merely the scribe. Therefore, perhaps rather than being called “The Gospel of Thomas,” it could more appropriately be called “The Gospel of Christ.” “The Gospel of Christ” is what Paul preached. It is repeatedly mentioned throughout his letters. However, the New Testament only includes the gospels of Matthew, Mark, Luke and John. Left out of the canon was the gospel written by the Master himself.

Could the apostle Paul have had a copy of “The Gospel of Christ,” a gospel that came straight from the lips of the living Jesus that he used as the basis of his ministry? And just as profound, given that’s Paul’s writings were amongst the earliest in the New Testament, could this document known as Thomas also have been instrumental in the creation of Matthew, Mark, Luke, and John? Comparisons between the chiasmic alignments and the canonical writings will need to be done.

Distilled to its most simple message the Gospel of Christ as scribed by Thomas proclaims “make the two one… then will you enter the kingdom.” The second half of saying 22 explains in a most esoteric fashion how this entrance into the kingdom is to be accomplished: “fashion eyes in the place of an eye, and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness,” Thomas 22. The meaning of this phrase appears to have been passed on to an inner circle of disciples, who then took the message and adapted it for the common people through the many gospels and letters that have come down to us today.

As esoteric as these words may seem to the uninitiated, for those who had been entrusted with the key of knowledge it was not an indecipherable mystery. By using of the chiastic structures that the key of knowledge revealed they were able to interpret these sayings. Then after having lived by the principles revealed by these chiastic alignments they were entrusted with the responsibility of presenting this same message to the common people. Specifically, according to the key of knowledge, “eyes in the place of an eye, and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness” describes the path of discipleship: the forsaking all to follow Christ.

The eye, hand, foot, and likeness sayings within the Joint Body Chiasm do not initially align themselves. The eye, hand, foot, and likeness alignments are formed by the gentle rocking from side to side of the outer female chiasm upon the inner male chiasm. This is the act of marriage.

New alignments and teachings are created by this rocking which place and align the “eyes in the place of an eye, the hand in the place of a hand, the foot in the place of a foot, and a likeness in the place of a likeness.” These new alignments teach renunciation and ministry in the way of Christ. It is in the outer chiasm or the female Jewish body that most of these body parts align. This may suggest that the call to renunciation and ministry was first and primarily given, though not exclusively given, to the early Jewish believers.

These alignments teach the renunciation of wealth and power. Recognize power, wealth and the world itself as the corpse that it is and renounce it, (27/ 80). There is a responsibility to lead. To lead one must see clearly, removing the mote from the eye, not judging others for so failing, (26). Love, not money or power, must be the single minded vision. A double minded man is unstable in all his ways, James 1:8. "If a blind man leads a blind man, they will both fall into a pit, (36). The merchant and anyone focused on wealth is a blind man (34/76). Renunciation must be lived out in preparation for the holy marriage of two into one.

In your mind’s eye see yourself as one with your brother. "Love your brother like your (own) soul, guard him like the pupil of your eye, (25)." Two souls, and two visions or two eyes must be made as one: “eyes in the place of an eye, (22). Light will then illuminate the bridal chamber. “The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light,” Luke 11:34. When two make peace in this bridal chamber they will be filled with light (48 /61). Finally, the initiate is prepared for the responsibility they will bear when the light appears and they see their images in the bridal chamber, (84).

The hand sayings expand the logic of the eye sayings. After renunciation the disciple gives away his wealth with an extended hand. If you want to be worthy to receive the mysteries, and enter the bridal chamber, “do not let your left (hand) know what your right (hand) is doing,” (62). The giving away of wealth must be done discreetly.

With humility recognize the contrast between the rich man and the good example of John the Baptist, (46). Matthew elaborates that John survived with only a “raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey,” Matthew 3:4. This is the lifestyle to which Jesus calls his disciples.

Recognize the world for the corpse that it is, (56). Do not lay up treasure on earth for a rich man dies in the night, (63). A blind man is one who wants to hold onto his possessions (34, 72, 76). If you want to see the kingdom, sell what you have and give the proceeds away (35, 76). Bind your hands together in common purpose, and ransack your house, (35). Enter the kingdom with an extended hand. Like a shrewd merchant sell what you have to buy the pearl, (76).

This is the requirement for entrance, and a necessity for those who would serve. “It is impossible for a man to mount two horses or to stretch two bows, and it is impossible for a servant to serve two masters,” (47). You cannot please your parents. Extend the hand to give away wealth despite opposition from family (47, 55). Matthew adds, “You cannot serve God and mammon.” Matthew 6:24. “Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth, Luke 12:33.

Examine your heart. See the duplicity and double mindedness and feel the persecution within yourself, (68). You have a responsibility. “The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest, (73)”

The foot sayings teach the disciple to walk into the harvest in the same way as Jesus. Occurring in the Bridal Chamber (the green sayings), this alignment depicts the life of a Wandering Radical in ministry. It is a holy calling available after the eye and hand teachings are lived. The disciple, who has forsaken all, walks to new districts taking nothing for the journey, neither bread nor money. Two potential pitfalls are described: taking provisions for the journey, and asking for provisions along the way. Both can be hazardous.

This lifestyle is full of hardship. In order to walk this life, the powerful man must be put to death, (98). The self and self sufficiency must die. The disciple becomes dependent on those they minister to for their next meal. The temptation will be to give alms in expectation of a return, or to ask for assistance, or to fast in an effort to remain independent and self sufficient. For the true disciple, such actions harm the spirit. Rather, you will be fed when you are welcomed. “If they receive you eat what they will set before you, and heal the sick among them,” (14).

Food is not taken for the journey. The woman who carried a jar of meal with her did not realize her mistake, (97). “Take nothing for your journey, neither staffs, nor bag, neither bread, neither money,” Luke 9:3. Avoiding such mistakes, these Wandering Radicals travel from village to village ministering to the needs of the people always aware of the need to be filled and full, (97).

The mention of the “certain woman” and the one “not born of woman” prepares the initiate for the deeper teachings of the “likeness alignments” and the comparing of spiritual with spiritual.

The likeness alignments ask two questions. Who is Jesus like? (13). And who are the disciples like? (21). Jesus is compared to the image of Caesar on a gold coin, (100). He is the image of his spiritual parent, (101). The disciples are also compared to “the one you have not recognized,” (91). They too are like their spiritual Father and Mother. They are like children who have settled in a field, and found that the yoke is easy, and have found rest for themselves, (21, 91). We make the inside like the outside, and the outside like the inside, because the one “who made the inside is the same one who made the outside,” (22, 89). We discover we are like the Christ. In the bridal chamber the laborers who are sent out into the harvest see the reflection of Christ with a bright light of illumination. “What you see you shall become,” The Gospel of Philip. “Split (open) a piece of wood, and I am there. Lift up the stone, and you will find me there,” (The Light Alignment: 33,73-75,77).

Living with a single eye, and an extended hand, walking in the same way as Christ we discover that we are like him, and that we are the Christ. We make the two into one. It is a life of renunciation and ministry, but also of glory and transfiguration.

Jesus said, "Whoever does not hate his father and his mother cannot become a disciple to me. And whoever does not hate his brothers and sisters and take up his cross in my way will not be worthy of me," Thomas 55.

Clarifying for the seeker in the pursuit of this reconciliation, perfection, completion, and maturity, Jesus says to him, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me," Matthew 19:21.

"Peter said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? And Jesus said unto them (the disciples). Verily I say unto you, that ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life," Matthew 19:27-29.

Jesus said, "Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All," Thomas 2.

The Eye, Hand, Foot, and Likeness Alignments prepare us in a step by step manner for the Bridal Chamber. Let him who has ears hear, (62, 63). Everyone progresses as far as they are able. The early church in Jerusalem were at least able to embrace the message of renunciation. “All that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need,” Acts 2:44-45. Others like Paul were able to say, “I count all things but loss for the excellency of the knowledge (or gnosis) of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may win Christ…That I may know him, and the power of his resurrection,” Philippians 3:8,10

Now, to those who have prepared is the promise of the Bridal Chamber. Jesus said, "I shall give you what no eye has seen and what no ear has heard and what no hand has touched and what has never occurred to the human mind," (17, 95).

As long as there are divisions among you, “ye are yet carnal,” 1 Corinthians 3:3. The Bridal chamber provides the remedy on a personal and a universal level.

The first introduction to the Bridal Chamber is seen in the green boxes of the Joint Body Chiasm. The bridal chamber is the portion of the joint body chiasm where the male and female chiasms are perfectly joined: The sayings in both the male and female chiasms align and are the same.

Like the Outer Female rocking from side to side upon the Inner Male to create the eye, hand, foot, and likeness alignments, so in like manner, the up and down thrusting of the male upon the female within this Bridal Chamber creates New Bridal Chamber alignments.

The down movement is symbolic of the incarnation. The up movement is symbolic of the ascension. Christ descends and Christ ascends.

He ascended - what does it mean, but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things… When He ascended on high.... (He) gave gifts to men... till we all come... to the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, Ephesians 4:8-10,13,14.

The purpose of the Bridal Chamber is to make a Man out of us, and that we should no longer be children.

The Bridegroom descends and ascends upon the Bride. New alignments are created by each movement. The up and down movement of the male within the female creates 26 new alignments. These are 26 new teachings. The Bridal Chamber Mysteries are declared in these newly formed chiasmic alignments. The up and down movements, and the interconnections they create prepare the reader for the hope of all ages: the joining of Heaven and Earth into One, (111, Hebrews 1:110-14)

The first alignment in the bridal chamber begins with “When you make the two one,"(22). The last alignment in the bridal chamber ends with “When you make the two one, (106).” The “end” is the same as the “beginning, (18).” This is the Gospel of Christ. It is the message of the bridal chamber. Make the two one. Joining the last alignment with the first alignment creates a loop or a circle out of the bridal chamber alignments. This is evokes an image of a wedding ring.

For where the beginning is, there will the end be.
Blessed is he who will take his place in the beginning;
he will know the end and will not experience death," Saying 18.

Separation is a death, and death is a separation.
Where two are joined into one, death disappears.
The body of Death is swallowed up in victory, Romans 7:24 , 1 Corinthians 15:54.
This is the promise of the wedding ring.

"Whoever finds the interpretation of these sayings
will not experience death," Thomas 1.

The Bridal Chamber is mentioned twice in this gospel. In the primary bridal chamber alignment there is a grouping of the Fire and Light sayings together with the Mother, Father and the Bridal Chamber sayings. Put simply, there is a Blazing Fire and a Bright Light of illumination and transfiguration when the Mother and Father are joined together within the Bridal Chamber. This is the holy marriage. This marriage happens on every level of reality. There is a Complete Reunification and an Ultimate Reconciliation of the All that is seen in the Bridal Chamber. This is the great mystery that is revealed to those who are worthy, (62).

These alignments teach the great mystery, Ephesians 5:32. Christ fills and completes all things. On every level, the two are made One in Holy Marriage. This is the heart of Christ's Gospel.

There are three symbols that have brought the initiate to this realization: The Key of Knowledge, the Chiastic Pyramid, and the Wedding Ring. The next study will unite these images to consider the extent of this reunification.

The Gospel of Thomas is holistically pictured with the key of knowledge inside the wedding ring on top of the chiastic pyramid. The mixing and matching of similar imagery provides new insight and a more complete understanding of the purpose and meanings of the text. Meditating on such imagery brings a deeper appreciation of the Gospel of Christ and the message He gives to the entire universe.

For the academically inclined a harmony of the five gospels is provided for comparison purposes. One goal might be to compare the four canonical gospels with the female alignments, the male alignments, the joint body alignments, the renunciation and ministry alignments, and the bridal chamber alignments. For the serious student Comparing the Thomas Chiasms to the Chiasms within the Canon could substantiate the validity and the usefulnes of the Gospel of Thomas to the early writers.

A strong relationship between Paul's teachings and the chiastic structures has begun to be demonstrated. Inasmuch as the Gospel of Christ was used by His disciples to create their own gospels and letters, then to this extent Thomas can be used to interpret the canonical writings.

An interrelationship between the canonical writings and the teachings of the chiastic alignments would not only suggest a knowledge of the chiastic structures within the early church, but would also demonstrate their use within the construction of the canonical scriptures. The comparison between these writings and the Thomas alignments could provide further insight into the meanings of the apostolic writings. Perhaps, this will demonstrate a dependency upon Thomas. Most surely, this will reveal secrets not yet seen.

Printable documents are provided for each chiasmic alignment for meditation and personal growth. Each alignment contains a specific teaching. These can be used for either personal reflection or group discussion and sharing circles.

Humbly, and with respect, I lay the Gospel of Christ before his body for his consideration.

For the earnest seeker, for those who would walk with the living Jesus, go with confidence that the church will come to a new place of maturity in Christ.

This presentation began with Wisdom’s cry, “Receive my instruction,” Proverbs 8:1-11,23. Now it ends with Her declaration. “By Me kings reign... (and) princes rule,” Proverbs 8:15-17. Jesus said, “The kingdom of the father is spread out upon the earth, and men do not see it,” (113). The time is coming and now is to open blind eyes. “Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All,” (2). This is Christ’s promise to the seeker.

For those with an eye to see, behold the cross in the sky. It is in this cross that we conquer. It is a victory even over death. There is a complete reunification, a reconciliation of all things, a restoration of the all, a marriage in the holy place, and a kingdom that is spread over all the earth, (113). Understand the spirit in which Christ delivers this message. Look to the serpent on the pole. The weapons of our warfare are not carnal, or under the control of the animal appetites. But instead they are mighty through God to the pulling down of the strongholds and divisions. As kings and priests reconciling all things we will see the great mystery fulfilled, Thomas 111.

The Above and the Below are joined together. The Male and the Female are reunited. The Right and the Left are held together.

My hope is that God would open the eyes of our understanding, that this could be the dawn of a new day for the church of the living God. My goal is that the body of Christ might come to maturity and together we might present every man perfect in Christ Jesus, Colossians 1:28.

The way into the holiest of the holies is revealed. Together we will tear down walls, and unlock doors. Together we will hold up the key for the entire world to see. The day is dawning, and now is the day of Salvation.