You are misinterpreting Thomas. Mary has to become male just as the male disciples have to become female. They have to return to their primordial state in Genesis. As Saying 22 reads:
Jesus saw some babies nursing. He said to his disciples, “These nursing babies are like those who enter the kingdom.” They said to him, “Then shall we enter the kingdom as babies?”
Jesus said to them, “When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter the kingdom.”
This is not misogyny in Logion 114. Read Genesis 1:27:
So God created mankind in his own image,
in the image of God he created them;
male and female he created them.
In the view of this document, God’s image is male and female as one person. It is about getting back to that. Stevan Davies commented on this verse: “Does this mean that God made the ideal person male in his own image, or does it mean that God made the ideal person in his image and made that one being male and female? Surely it is the latter. There aren’t two Gods making separate sexual images of themselves, after all. There is one God making one image, and since that image is made male and female, the primordial person is of both sexes. Accordingly, if the one who enters the Kingdom is to return to the seventh-day state of infancy, he will do so before the mythic time of the separation of the sexes. (Genesis 2:22).” S Davies, The Gospel of Thomas Annotated and Explained p. 32
Crossan offers a similar explanation of the theology here in Birth of Christianity:
"Hold together creation, wisdom, light, and image, reread the creation account in Genesis 1:1-2:2 against that background, and apply those readings to Jesus and to Christians.
God begins, in Genesis 1:3, by saying, “‘Let there be light’; and there was light.” So Jesus says in the Gospel of Thomas 77:1, “I am the light that is over all things. I am all: from me all came forth, and to me all attained.” God ends his creative proclamations in Genesis 1:26-27, by saying, “let us make humankind in our image, according to our likeness,” and the story concludes, in Genesis 2:2, with these words: “[O]n the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done.” So the Gospel of Thomas 50 can present a small catechetical summary of Christian existence derived from God, light, image, and rest:
Jesus said, “If they say to you, ‘Where have you come from?’ say to them, ‘We have come from the light, from the place where the light came into being by itself, established [itself], and appeared in their image.’ If they say to you, ‘Is it you?’ say, ‘We are its children, and we are chosen of the living Father.’ If they ask you, ‘What is the evidence of your Father in you?’ say to them, ‘It is motion and rest.’”
“But what about Genesis 2-3? What about the story of the first sin, the fall, and the expulsion from Eden? To get back to that inaugural moment of creation, of wisdom and light, of motion and rest, you would have to get back before the story of the fall. It would be necessary to get back before sin–better still even earlier, before that androgynous being called Adam-the-Earthling was split into Adam-the-male and Eve-the-female. It was that primal and as-yet-undivided being who was made in God’s image. It was those split beings, Adam and Eve, who sinned, fell, and were expelled from paradise. The ideal state imagined by the Gospel of Thomas is that of the primordial human being, Adam as one, as single and unsplit, as neither male nor female, as asexual. First came split, thence came the sexes, thence came sin. The Gospel of Thomas is about returning to that inaugural moment at the dawn of creation, before sin, before serpent, before split. It is about paradise regained from the past, not about parousia awaited in the future.” (Birth of Christianity, p. 267)
Crossan also wrote: “If your experience of the present world finds it radically amiss, you can only go, in terms of time, either to future or to past to find that ideal or utopian world whose existence profoundly subverts present normalcies and fundamentally criticizes present actualities. Negation of the present world goes either backward or forward in time to locate that perfect otherworld alternative.” Birth of Christianity p. 266
Logion 114 is essentially saying Mary must be born again in terms of GThomas’ theology as must all people. This is a fascinating interpretation of early Genesis.
Vinnie