Here is a paragraph-by-paragraph commentary on the **"Treatise on the Resurrection"** with an understanding of the Pleroma being corporeal and the soul being mortal:
### 1. The Pursuit of Knowledge and Rest
**"Some there are, my son Rheginos, who want to learn many things. They have this goal when they are occupied with questions whose answer is lacking. If they succeed with these, they usually think very highly of themselves. But I do not think that they have stood within the Word of Truth. They seek rather their own rest, which we have received through our Savior, our Lord Christ. We received it when we came to know the truth and rested ourselves upon it. But since you ask us pleasantly what is proper concerning the resurrection, I am writing you that it is necessary. To be sure, many are lacking faith in it, but there are a few who find it. So then, let us discuss the matter."**
This opening establishes a contrast between those who pursue knowledge for its own sake and those who seek true understanding through divine revelation. The **"rest"** mentioned refers to the peace and assurance found in the truth of Christ’s teachings. The treatise then addresses the question of the resurrection, acknowledging that while many struggle with this concept, it is essential for those who seek spiritual truth.
### 2. Christ’s Dual Nature and Purpose
**"How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature - but I call it 'Death'. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence."**
This paragraph reflects on Christ's dual nature—human and divine—and His mission. By embodying both aspects, Christ overcame **"Death"** (the Law of Nature) and facilitated the **"restoration to the Pleroma."** The Pleroma, here described as the divine fullness, was pre-existent and is a state to which humanity is restored through Christ’s resurrection. This underscores the Valentinian belief in the tangible, corporeal nature of the divine realm.
### 3. The Clarity of Truth and the Revelation of Existence
**"I know that I am presenting the solution in difficult terms, but there is nothing difficult in the Word of Truth. But since the Solution appeared so as not to leave anything hidden, but to reveal all things openly concerning existence - the destruction of evil on the one hand, the revelation of the elect on the other. This is the emanation of Truth and Spirit, Grace is of the Truth."**
The speaker acknowledges that while the concepts may seem complex, the **"Word of Truth"** is clear. The **"Solution"**—which refers to the teachings of Christ—reveals the full scope of existence, including the defeat of evil and the revelation of those chosen for salvation. This emphasizes that divine truth is ultimately accessible and transformative.
### 4. The Savior’s Victory Over Death
**"The Savior swallowed up death - (of this) you are not reckoned as being ignorant - for he put aside the world which is perishing. He transformed himself into an imperishable Aeon and raised himself up, having swallowed the visible by the invisible, and he gave us the way of our immortality. Then, indeed, as the Apostle said, 'We suffered with him, and we arose with him, and we went to heaven with him'. Now if we are manifest in this world wearing him, we are that one’s beams, and we are embraced by him until our setting, that is to say, our death in this life. We are drawn to heaven by him, like beams by the sun, not being restrained by anything. This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly."**
This passage emphasizes the Savior’s triumph over death and His transformation into an "imperishable Aeon." The "spiritual resurrection" is portrayed as a transformative process where the spiritual realm encompasses and transcends both the psychic (the body of the soul) and fleshly (corruptible) aspects. It is important to note that "psychic," referring to the body of the soul, and "fleshly" are equivalent expressions, denoting the same concept of mortal and sensory dimensions. The imagery of being drawn to heaven like "beams by the sun" illustrates the profound elevation and integration into the divine fullness.
### 5. Faith versus Persuasion and the Role of Philosophy
**"But if there is one who does not believe, he does not have the (capacity to be) persuaded. For it is the domain of faith, my son, and not that which belongs to persuasion: the dead shall arise! There is one who believes among the philosophers who are in this world. At least he will arise. And let not the philosopher who is in this world have cause to believe that he is one who returns himself by himself - and (that) because of our faith! For we have known the Son of Man, and we have believed that he rose from among the dead. This is he of whom we say, 'He became the destruction of death, as he is a great one in whom they believe.' Great are those who believe."**
Here, the text emphasizes that the resurrection is a matter of **faith**, not merely intellectual persuasion. While some philosophers may acknowledge resurrection, true belief involves understanding and accepting the resurrection of Christ, which is foundational for overcoming death. The **"destruction of death"** achieved by Christ is central to this belief.
### 6. The Eternity of the Elect and the Truth of Salvation
**"The thought of those who are saved shall not perish. The mind of those who have known him shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall into the foolishness of those who are without knowledge, but we shall enter into the wisdom of those who have known the Truth. Indeed, the Truth which is kept cannot be abandoned, nor has it been. 'Strong is the system of the Pleroma; small is that which broke loose (and) became (the) world. But the All is what is encompassed. It has not come into being; it was existing.' So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life. That which came into being on your account, is it not yours? Does not that which is yours exist with you? Yet, while you are in this world, what is it that you lack? This is what you have been making every effort to learn."**
The text asserts the eternal nature of those who are saved and who understand the truth. The **"Pleroma"** is depicted as an unchanging, encompassing reality, while the natural world is transient. The **"resurrection"** is framed as a return to a more perfect state, where the divine nature is fully realized. The rhetorical questions about receiving flesh in the Aeon underscore the belief in a transformed, perfected state beyond earthly existence.
### 7. The Nature of Corruption and Grace
**"The afterbirth of the body is old age, and you exist in corruption. You have absence as a gain. For you will not give up what is better if you depart. That which is worse has diminution, but there is grace for it."**
This paragraph contrasts the decay associated with earthly life with the promise of a better existence after death. The **"afterbirth"** of the body, which is old age and corruption, is viewed as a temporary state that will be transcended. The **"grace"** refers to the divine favor that leads to the ultimate resurrection and salvation.
### 8. Redemption and Salvation
**"Nothing, then, redeems us from this world. But the All which we are, we are saved. We have received salvation from end to end. Let us think in this way! Let us comprehend in this way!"**
This emphasizes that redemption and salvation are not achieved by escaping the natural world but by embracing the divine **"All"** that encompasses everything. Salvation is comprehensive and complete, reflecting a full return to the divine fullness of the Pleroma.
### 9. Understanding the Nature of Resurrection
**"But there are some (who) wish to understand, in the enquiry about those things they are looking into, whether he who is saved, if he leaves his body behind, will be saved immediately. Let no one doubt concerning this. [...]. indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise."**
Here, the text clarifies that **"resurrection"** involves the transformation of the living aspects of a person rather than a mere return of the physical body. The saved are those whose spiritual essence, rather than their perishable physical form, is restored and perfected.
### 10. The True Nature of Resurrection
**"What, then, is the resurrection? It is always the disclosure of those who have risen. For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion. It is no illusion, but it is truth! Indeed, it is more fitting to say the world is an illusion, rather than the resurrection which has come into being through our Lord the Savior, Jesus Christ."**
The resurrection is
presented as a profound reality, evidenced by biblical figures like Elijah and Moses. The natural world is characterized as an illusion in comparison to the truth of the resurrection, which signifies the real and enduring transformation that Christ’s resurrection brings.
### 11. The Illusory Nature of the World
**"But what am I telling you now? Those who are living shall die. How do they live in an illusion? The rich have become poor, and the kings have been overthrown. Everything is prone to change. The world is an illusion! - lest, indeed, I rail at things to excess!"**
The world is an illusion not because it is physical but because it is corruptible. The transient nature of worldly status and conditions, characterized by constant change and impermanence, reinforces this idea in contrast to the eternal truth of the resurrection.
### 12. The Nature of Resurrection as Truth
**"But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good."**
The resurrection is portrayed as the ultimate truth, bringing imperishability and light into the realm of the perishable and dark. It signifies a profound transformation and fulfillment, characterized by the Pleroma’s completeness and the divine goodness that sustains it.
### 13. The Call to Embrace the Resurrection
**"Therefore, do not think in part, O Rheginos, nor live in conformity with this flesh for the sake of unanimity, but flee from the divisions and the fetters, and already you have the resurrection. For if he who will die knows about himself that he will die - even if he spends many years in this life, he is brought to this - why not consider yourself as risen and (already) brought to this? If you have the resurrection but continue as if you are to die - and yet that one knows that he has died - why, then, do I ignore your lack of exercise? It is fitting for each one to practice in a number of ways, and he shall be released from this Element that he may not fall into error but shall himself receive again what at first was."**
The final passage urges **Rheginos** to embrace the resurrection fully and live accordingly, rather than being constrained by the natural world. Understanding oneself as already resurrected helps transcend the limitations of earthly existence and aligns with the divine truth of the Pleroma.
### 14. Concluding Remarks and Blessings
**"These things I have received from the generosity of my Lord, Jesus Christ. I have taught you and your brethren, my sons, considering them, while I have not omitted any of the things suitable for strengthening you. But if there is one thing written which is obscure in my exposition of the Word, I shall interpret it for you (pl.) when you (pl.) ask. But now, do not be jealous of anyone who is in your number when he is able to help. Many are looking into this which I have written to you. To these I say: Peace (be) among them and grace. I greet you and those who love you (pl.) in brotherly Love."**
The treatise concludes with a personal note of instruction and encouragement, affirming that the teachings are divinely inspired and inviting further inquiry into any unclear aspects. The final blessing emphasizes peace and grace, reinforcing the communal and spiritual bonds among believers.
This commentary reflects the core themes of the treatise and integrates the understanding of the Pleroma and the nature of resurrection within the Valentinian framework.
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