Do Valentinians Believe in Reincarnation?

 Do Valentinians Believe in Reincarnation?

The Valentinian tradition, a form of Gnostic Christianity founded by Valentinus, held unique views regarding the nature of the soul, immortality, and salvation. One of the critical aspects of Valentinian thought is the rejection of reincarnation, a concept that was notably embraced by other Gnostic schools, such as those following Basilides. The Valentinians did not adhere to the idea of a soul undergoing multiple lifetimes in a cycle of rebirth, but instead focused on the notion of transformation and final salvation through divine intervention.  

### Theodotus on the Left and Right Generations  

The followers of Basilides refer “God visiting the disobedient unto the third and fourth generation” to reincarnations, but the followers of Valentinus maintain that the three places mean those on the left, while the “fourth generation” is their own seed, and “showing mercy unto thousands,” refers to those on the right. (Extracts from the Works of Theodotus)  

In the writings of Theodotus, an early Christian thinker who provided insights into Valentinian thought, we find a clear rejection of reincarnation. Theodotus distinguishes between the "generations" in scripture, which are often cited in ways that some might interpret as referring to reincarnation. For instance, he addresses the phrase from Exodus 34:7, "visiting the iniquity of the father upon the children unto the third and fourth generation." While some sects, such as the followers of Basilides, took this passage to imply that souls were reincarnated across generations, Theodotus offers a different interpretation within the Valentinian framework.  

In his writings, Theodotus explains that the "third and fourth generations" refer not to cycles of reincarnation but rather to the division of individuals based on their moral standing. Those on the "left" side of the moral spectrum are said to be those who are punished, while the "fourth generation" refers to the descendants or those who belong to a more righteous group. For Theodotus, the generations mentioned in this passage should not be understood in terms of reincarnation but in the context of spiritual lineage and the idea of divine mercy being extended to those who are on the "right" side of the spiritual divide.  

### Heracleon on the Immortality of the Soul  

Heracleon, another key figure in Valentinian thought, further emphasizes the Valentinian rejection of reincarnation and the immortality of the soul. In *Fragment 40* from his commentary on the Gospel of John, Heracleon explicitly refutes the belief in the immortality of the soul, a concept that was commonly accepted in many ancient philosophical traditions, including some Gnostic sects. Heracleon writes:  

> "By the words 'it was at the point of death,' the teaching of those who claim that the soul is immortal is refuted. In agreement with this is the statement that 'the body and soul are destroyed in Gehenna.' (Matthew 10:28) The soul is not immortal, but is possessed only of a disposition towards salvation, for it is the perishable which puts on imperishability and the mortal which puts on immortality when 'its death is swallowed up in victory.' (1 Corinthians 15:54)"  

Here, Heracleon refutes the teaching of the immortality of the soul, quoting Matthew 10:28: "the body and soul are destroyed in Gehenna," to emphasize that neither the body nor the soul is inherently indestructible. This statement underscores a key point in Valentinian thought: immortality is not an intrinsic quality of the soul, but rather a divine gift granted through the transformation of the perishable into the imperishable at the resurrection. Heracleon’s commentary further supports this view with a reference to 1 Corinthians 15:54, which speaks of the mortal "putting on immortality" and the perishable "putting on imperishability" at the resurrection. Heracleon’s interpretation suggests that Valentinian salvation is not about a cycle of reincarnations but a final, one-time event in which the physical body is transformed into a state of imperishability. This aligns with the general Valentinian emphasis on the resurrection and the transformative nature of salvation, which involves the physical body being made incorruptible and eternal.  

### The Gospel of Philip on Resurrection of the Body  

The Valentinian rejection of reincarnation and belief in the resurrection of the body is also expressed in the *Gospel of Philip*, a text attributed to the Valentinian tradition. In this gospel, the author refutes the idea that the flesh will not rise in the resurrection. The text reads:  

> "And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh. It is necessary to arise in this sort of flesh, since everything exists in it."  

The Gospel of Philip stresses that it is essential for the flesh to arise, for it is in the flesh that the Word resides, and it is through this flesh that immortality is attained. This view further supports the Valentinian rejection of reincarnation and the belief in a physical resurrection in which the mortal body is transformed into an immortal, imperishable state. The concept of the resurrection of the body in Valentinianism aligns with the broader Christian tradition of the resurrection of the dead, but with a distinctive Gnostic twist. For the Valentinians, salvation is not about escaping the physical world through a series of rebirths but about the final transformation of the physical body into an immortal, spiritual form. This transformation occurs not through a cycle of reincarnation but through a single, divine intervention at the end of time, when the faithful are resurrected and made incorruptible.  

### Conclusion  

The Valentinians did not embrace the concept of reincarnation. Instead, they focused on the transformation of the perishable body into an immortal and incorruptible one, as part of the resurrection at the end of time. This transformation was seen as a singular, eschatological event rather than a continuous cycle of rebirths. In the writings of Theodotus, Heracleon, and the *Gospel of Philip*, we see a clear rejection of reincarnation, with a focus on the resurrection of the body and the attainment of immortality through divine intervention and spiritual enlightenment.