As the place of his burial there is mentioned, besides Beirut in Phoenicia, the town Ostracine in j Egypt (see Const. Apost. , ed. Lagarde, p. 283), where QaSSaios 6 Ae^aios Kal 'lovdas is distinguished from Judas Jacobi ; the latter, after preaching through- out the whole of Mesopotamia, was stoned by the Jews, and lies at Edessa ; the former preached to the Edessenes, was crucified, and buried in ' Ostra- cine,' the town of Egypt.
The most probable etymology of the name ' Thaddaeus ' seems to be that proposed by Dalman, who sees in it the Heb. abbreviation of a Greek name beginning with Theo-, as in Theudas. The ' Gospel of Thaddaeus ' mentioned in some MSS and editions of the Decretum Gelasii is due to a clerical error. On the legends connected with Thaddaeus see Lipsius, Die apokr. Apostelgeschichten, ii. pp. 142-200 (1884).
Literature. — Artt. Judas 1 and Lebb^us in the present work ; ' Judas ' in DB ii. TOS" ; ' Lebbaeus,' ib. m. 92 ; ' Thaddaeus,' ib. iv. 741; 'Judas,' ' Lebbaeus,' "Thaddaeus,' in EBi; Zahn, Forschungen, vi. 293, 321, 344 ; Dom Chapman, ' The Brethren of the Lord' in JThSt vii. 412 ff. Eb. NESTLE.
THANKSGIVING {eixaptaria, e^xapKTT^u) is an important Christian virtue, and in pre-Christian Greek the word is rare. Used chiefly of man's attitude to God, it implies a recollection of Him, a recognition of His actions in the past (cf. 6/j,o- Xoyeiv and cognates. He 13^^, Mt IP^ etc.), quite apart from any thouglit of petition for the future. Meaning originally to do a good turn to a onan (cf. fxetc X'^P'^'j 1 Ti V^), evxa-piffTia acquires the meaning of repaying a favour, and hence of show- ing gratitude. Philo uses it in the technical sense of thank-offering. Outside the Gospels and Apoca- Ij'pse it occurs in the NT only in the writings of St. Paul.
1. Usage in the Gospels. — The word evxapiarew {€vxa-pi-(TTLa does not occur in the Gospels), thougli found in other connexions (Jn ll"", Lk 17^^), occurs principally in relation to grace before meat, espe- cially at the miracles of the loaves, and the in- stitution of the Lord's Supper (Mt lo^s 26^7, Mk 86 14'^^, Lk 22'''- '^ [before the breaking of the bread we have in the |1 Mt 26^6, Mk 14^2 evXoyyaas (EV ' blessed ') for ei^xapto-TTjo-as in Lk.], Jn 6^^- ^'^). From this fact, in later times, though not in the NT itself, the word Eucharist became a recognized term for the Holy Communion, and is found in the Teaching of the Tioelve Apostles (9^) and other sub- Apostolic literature (Ign. Smyr. 7, Just. Mart. Apol. 1, 65), as well as in later writings. See, further, artt. Benediction and Blessing.
Besides evxapiaT^cxi we find in the Gospels, as terms denoting the giving of thanks, (1) i^ofioXoyio/xaL {'Mt 11-5 II Lk iQ2i_ jiYn-, < praise ') ; (2) dveo/jLo\oy4o,j.aL (Lk 238) . and (3) ^x'^ xt^P'" (Lk 17", cf. G^^*). In (1) Jesus Himself thanks His Father for revealing to babes what is hidden from the wise and understanding. In (2) Anna the prophetess gives thanks to God for the vision of the infant Jesus. In (3) Jesus sets aside the idea that a servant should be thanked for doing the things which were commanded him.
2. Christ's lessons regarding thanksgiving. — (1) His oion example is a lesson. He gives thanks to His Father for daily bread (Mt IS^s || Mk 8«, Jn 6"- ^^ ; cf. Lk 24^") ; for the revelation to babes of the secrets of the heavenly Kingdom (Mt ips |1 Lk lO^i) ;, for the Divine hearing of His prayer (Jn 11*'); for the bread and wine of the Holy Supper, and all the
spiritual blessings which they connote (Mt 2Q^^^-, Mk 1422'-, Lk 2217-19, 1 Co IP"-). (2) His ivords convey lessons. We have no claim to be regarded as profitable servants, deserving to be thanked, if we have merely done our duty (Lk V]'^^-). There is a kind of thanksgiving to God which is only a form of hypocrisy, being really a flattery of ourselves (Lk 18"). The truly thankful heart is rare (Lk n^^ff-) ; it recognizes God's hand in the gifts of human benefactoi's (v.^^) ; it is inspired by faith, and wins great blessings (v.^^).
It is worth noting that it is to St. Luke alone that we owe the story of the Ten Lepers and the Grateful Samaritan, which is typical of the Chris- tian grace of gratitude that finds expression in thanksgiving ; while it is to St. Luke's beloved friend and teacher, St. Paul, as to no other, that we owe the repeated and characteristic Christian utterance of thanks to God for His unspeakable gift (2 Co 9'^, and the Pauline Epistles, passim).
Literature. — Cremer, Lexicon, s.vv. luxxpiirTia, eixoyia; Swete, JThSt, Jan. 1902, p. 163 ; Trench, Miracles, 357 ff. ; Mozley, University Serm. 253 ; Rashdall, Christus in Ecclesia,
179. H. C. Lees and J. C. Lambert.
THEOPHILUS.— The name of an early Christian to whom a couple of NT documents, the Third (canonical) Gospel and its sequel, the Acts of the Apostles, are addressed (Lk 1^ Ac 1'). This does not, of course, imply that the writer had no wider audience in view. The two books in question are far too carefully composed to be mere private com- munications. In modern parlance they are ' dedi- cated ' rather than addressed to Theophilus ; that is, if we suppose the name to be a genuine proper name. On this point, however, there has been some difference of opinion. Conceivably Theo- philus ( = OT Jedidiah, ' God's friend ') might be no more than a conventional title for the average Christian reader, an imaginary nom de guerre for the typical catechumen. This symbolic sense of the word was conjectured by Origen. At the same time, instances of Theophilus as a proper name are not uncommon, and it seems simpler, on the whole, to regard it as such in the NT. A modification of the above theory has also been proposed (e.g. by Ramsay and Bartlet), which would make Theo- philus a baptismal name given to a Roman official, and employed here for the sake of safety. This is possible, but rather unlikely.