**Commentary on the Remaining Paragraphs of the *Treatise on the Resurrection***
The concluding sections of the *Treatise on the Resurrection* deepen the theological reflection on the nature of resurrection, salvation, and the transformation of the body. Throughout the text, there is an interplay between the concrete, corporeal aspect of resurrection and the spiritual, esoteric knowledge that accompanies it. These reflections underscore the Valentinian emphasis on the unity of spirit and body in the eschatological transformation. In these passages, the resurrection is portrayed as a present reality that affects how one lives in the world, even while anticipating the future glorification of the body.
### Old Age and Corruption
The *Treatise* begins by reflecting on the inevitable process of aging, which serves as a metaphor for the corruption of the flesh. The text states:
> "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."
Here, the physical aging process is depicted as a form of corruption, a diminishing of the body that signals its inevitable decay. However, the text offers a hopeful perspective, suggesting that even in this state of decline, grace is present. The phrase "absence as a gain" suggests that while the physical body is fading, there is an underlying transformation at work. This anticipates the future resurrection, in which the imperfection of the present body will be replaced by a perfected, spiritual body.
### Redemption and Salvation
The next lines affirm the Valentinian view of salvation as not merely a spiritual or disembodied event but something that encompasses the entirety of the believer’s being:
> "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!"
Here, the treatise emphasizes that salvation is a holistic reality—it does not merely involve escape from the material world but the redemption of the entire person, both body and spirit. This aligns with the Valentinian understanding of salvation as a process that brings the whole being into alignment with the divine order, restoring what was originally created in harmony.
### Doubt Concerning Immediate Salvation
The treatise then addresses a concern that some might have regarding the immediacy of salvation upon death:
> "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."
This passage does not entertain the idea of an immortal soul or a divine spark as separate from the body. Instead, "members" refers to the body of Christ, which implies that the resurrection pertains to the entire body of believers, the collective body of Christ. The resurrection involves the transformation of this body, and it is not merely the release of an immortal soul. The distinction between the "living members" and the "dead" members emphasizes that resurrection is about the awakening of the whole person to a new, incorruptible form, rather than an immediate escape from the physical world.
### The Nature of the Resurrection
The text continues by asserting the reality and truth of the resurrection, contrasting it with the illusion of the world:
> "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 definitive truth, not an illusion. This is a crucial point in Valentinian thought: the resurrection reveals the truth of existence, while the material world is an illusion, a temporary and flawed manifestation. In this context, the resurrection is both a future event and a present disclosure of truth. As the treatise says, "the resurrection...is the revelation of what is." The physical world, by contrast, is transient and impermanent.
### The Transformation of the Body
The treatise goes on to describe the transformation that will occur in the resurrection, emphasizing the imperishable nature of the future body:
> "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."
Here, the transformation is described in terms of the descent of imperishability into the perishable. The light (symbolizing divine presence) overwhelms the darkness (representing ignorance or corruption), and the Pleroma (the fullness of the divine) fills what is lacking in creation. This imagery highlights the Valentinian belief in the restoration of divine order and the perfection of the material world through the resurrection.
### Living the Resurrection
The text challenges the reader to live as though they are already part of 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?"
This section urges the believer to live in the light of the resurrection now, to embody the transformation that will one day occur fully. It is not enough to wait passively for the resurrection; the believer must actively live as if they have already been resurrected, transcending the limitations of the body and the divisions of the material world. This reflects the Valentinian belief in the importance of gnosis—knowing the truth of the resurrection now, which allows one to live in harmony with the divine order even in the present.
### Conclusion and Final Words
The treatise concludes with a note of encouragement and mutual support:
> "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."
This final passage emphasizes the communal aspect of Valentinian teaching. The knowledge of the resurrection and salvation is not for personal gain alone but is to be shared with others. The resurrection is a communal reality, and the believer's role is to help others understand and experience this transformation.
### Summary
The *Treatise on the Resurrection* provides a profound reflection on the nature of the resurrection and the transformation of the body. Valentinian thought presents the resurrection as both a future event and a present reality, urging believers to live in the light of the resurrection now. Salvation, according to this treatise, is not an escape from the body but the redemption and glorification of the body through the Pleroma, leading to the perfection of both the material and spiritual realms. Through this transformation, the believer participates in the divine nature, culminating in the resurrection of the body into an incorruptible, spiritual form.
**Commentary on the Treatise on the Resurrection (Continued)**
In the continuation of the Valentinian Treatise on the Resurrection, we encounter a deeper reflection on the nature of the body, salvation, and the transformation that occurs through resurrection. The document offers a profound vision of the resurrection as both a present reality and a future promise. This theological exploration speaks to the ultimate hope for a redeemed, incorruptible body that transcends the limitations of the current existence.
### "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 section begins by contrasting the corrupted, aging body with the promise of a better form of existence. The reference to "the afterbirth of the body is old age" highlights the inevitability of physical decay and death. Yet, this passage also alludes to the idea that in death, there is a transition from the temporary, fading flesh to something greater and more enduring. The text presents old age and decay as aspects of a corruptible existence, yet it reframes this decay as a necessary part of the journey toward salvation. **"You will not give up what is better if you depart"** signals that even though the body decays, it does not diminish the inherent value of the soul or the promise of resurrection. It suggests that the soul's true salvation lies not in the preservation of the physical body but in the transformation into a new, imperishable state.
### "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!"
Here, the text affirms the comprehensive nature of salvation. In Valentinian thought, salvation is not just an escape from the material world but a total transformation of the self. "The All which we are" signifies the holistic redemption of the individual, not just the spirit or soul, but the entire person, body and all. The resurrection is understood as the ultimate redemption, encompassing all aspects of human existence—body, mind, and spirit.
### "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."
This passage addresses the question of the immediate salvation of the body upon death. It refutes doubts about the nature of salvation, insisting that the transformation is not delayed but is part of the inevitable resurrection. The Valentinian tradition teaches that those who are saved are immediately partakers of the resurrection, even if the full manifestation of their new, incorruptible bodies awaits the coming Aeon. The passage emphasizes the idea that salvation and resurrection are not distant but already present in the life of the believer.
### "Indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise."
In this key statement, the Treatise on the Resurrection asserts that the resurrection is not about the literal, corruptible body but about the "living members" that dwell within it. The "living members" refer to the spiritual aspect of the individual, which is the true essence that will be resurrected. The physical body, in its corrupted state, will not be saved. Instead, it is the divine, spiritual essence—the "living members"—that will undergo the transformation in the resurrection. This is not a belief in the immortality of the soul or any inherent divine spark within the body but rather an understanding that the resurrection is the renewal of the whole person in a new spiritual form.
### "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."
The text here reinforces that resurrection is not an illusion or mere symbolism, but a real event. The mention of Elijah and Moses appearing to Jesus in the Gospel serves as an example of the resurrection's reality. The Valentinian perspective asserts that the resurrection is the ultimate disclosure of truth, not a mere appearance or illusion. The transformation of the body is an essential and true event, revealing the full realization of divine purpose.
### "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."
This section emphasizes the certainty and permanence of the resurrection. It contrasts the transient, changing nature of the world with the enduring reality of the resurrection. The resurrection is described as a "transition into newness," signifying the radical transformation from corruption to incorruption. The passage underscores that the resurrection is not merely an event in the future but an unveiling of divine truth. The "Pleroma fills up the deficiency," referring to the return of the divine fullness that overcomes the imperfections of the current world.
### "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."
This is a call to live in the awareness of the resurrection even while in this world. The treatise advises against focusing too much on the physical world and the limitations of the flesh. The resurrection, in Valentinian thought, is not merely a future event but something that the believer participates in even now. To "live in conformity with this flesh" is to be trapped in a limited, material perspective. The resurrection is about breaking free from the divisions and the limitations of the material world and embracing the new reality of the transformed self.
### "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?"
This passage invites the believer to live with the certainty of the resurrection already in view. It challenges the notion of living in fear of death, suggesting that the awareness of the resurrection should shape how one lives even now. The resurrection is not a future hope alone but an inner transformation that has begun in the life of the believer. Living as if already resurrected means living in the freedom and light of divine truth, not bound by the illusions of the present world.
### Conclusion: "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."
The treatise concludes with a reminder that these teachings come from the divine authority of Jesus Christ. The writer expresses his duty to pass on the wisdom received from the Lord, emphasizing that the resurrection is not merely a theological concept but a transformative reality for those who follow Christ. The message is one of hope, transformation, and the promise of divine redemption through the resurrection.
In sum, the Valentinian understanding of the resurrection emphasizes the transformation of the body and spirit into an incorruptible, divine form. It is not merely a future event but a present reality for believers who are already experiencing the spiritual resurrection through their union with Christ.
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