The Treatise on the Resurrection: The Imperishable Aeon

The Treatise on the Resurrection: The Imperishable Aeon

⎯⎯⎯⎯⎯

The Treatise on the Resurrection, a Valentinian text from the Nag Hammadi library, presents a profound theological vision of the transformation from mortality to incorruptibility, centered on the figure of Jesus the Savior. It declares with clarity:

"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."

This declaration reveals that Jesus was once subject to the perishing world, participating fully in human nature. His resurrection was not a return to the same mortal state but a transformation: he became an imperishable Aeon. This term—Aeon—within Valentinian cosmology denotes an eternal, incorruptible emanation of divine being, thus indicating a shift in Jesus’ ontological status from the perishable to the imperishable.

The Apostle’s experience is echoed in the Treatise:

"Then, indeed, as the Apostle said, 'We suffered with him, and we arose with him, and we went to heaven with him'."

Here, “heaven” is not to be understood as a distant celestial location but as the reign of God—the new political order and spiritual communion of the elect. This ascent is symbolic of the spiritual transformation, which is echoed again:

"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 metaphor of light—“beams by the sun”—aligns with the Messianic imagery found in Malachi:

"Unto you that fear my name shall the Sun of Righteousness arise with healing in his beams; and ye shall go forth, and grow up as calves of the stall."

Thus, the Sun is not merely a cosmic object but represents Jesus as the source of righteousness and healing, whose transformative beams draw forth the faithful into resurrected glory.

The Treatise goes further:

"This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly."

Here, the term “psychic” derives from the Greek ψυχικός (psychikos), meaning soulful, sensual, or natural—equivalent to the soulish body. This aligns with Paul’s teaching:

"It is sown a body of the soul, it is raised a body of the spirit; if there is a body of the soul, there is also of the spirit:—Thus, also, it is written—The first man, Adam, became, a living soul, the last Adam, a life-giving spirit. Howbeit, not first, is the [body] of the spirit, but that, of the soul,—afterwards, that of the spirit." (1 Corinthians 15:44–46)

This distinction between the body of the soul and the body of the spirit is central to the Valentinian understanding of resurrection. The transformation involves not an abandonment of the body, but its reconstitution into a higher, incorruptible mode.

Heracleon, a Valentinian teacher, reinforces this when he writes in Fragment 40 on John 4:46–53:

"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 Hell.' (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)

This clearly rejects the notion of an inherently immortal soul. Instead, both body and soul are subject to death and can only be transformed through union with the imperishable Aeon.

In Fragment 15 on John 2:19, Heracleon comments on Jesus’ words:

"'Destroy this temple, and in three days I will raise it up.' The words 'in three days' are used instead of 'on the third day.' The third day is the spiritual day, on which the resurrection of the Church is revealed."

This interpretation emphasizes that the resurrection is not only about Jesus but about the Church—those united with him—rising into incorruptibility.

Theodotus, another Valentinian teacher, confirms the corporeal nature of soul and spirit:

"The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, 'It is sown a body of soul, it is raised a body of spirit.' And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, 'Fear him who, after death, is able to cast soul and body into hell.' Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body."

The transformation from dust to glory is further described through the imagery of dew and manna. The cloud of witnesses are described in Hebrews 12:1 and echoed in this vision:

"From these waters have been exhaled by 'the Spirit, which is the truth,' from the generations of the past, particles which, when viewed in mass, constitute, as Paul terms them, 'a great cloud of witnesses.' But this cloud is only seen as a matter of testimony... When he shall 'arise with healing in his rays,' they will come forth from the womb of the dawn as dew."

The dew symbolizes those resurrected, who then shine like the Sun of Righteousness:

"Then shall the righteous shine forth as the sun in the kingdom of their Father" (Matthew 13:43)

In this vision, the Sun of Righteousness rises on the morning of the new creation. The faithful, like dew transformed by the morning sun, become incorruptible. As Paul writes:

"To him that overcomes I will give to sit down with me upon my throne, as I overcame and sit down with my Father upon his throne" (Revelation 3:21)

Thus, the resurrection is not the rescue of an immortal soul from the body, but the transformation of the whole human being—body and soul—into the likeness of the imperishable Aeon. This is the glory of the resurrection: that mortality is clothed with incorruption, and humanity is refashioned in the image of the risen Christ.

Valentinian Treatise on the Resurrection: The Nature of the Resurrected Body

*Valentinian Treatise on the Resurrection: The Nature of the Resurrected Body

In Valentinian Christianity, the resurrection is not merely a realized eschatological event occurring in the present experience of gnosis, but also a concrete, future transformation culminating in the glorification of the corporeal body. The Valentinian understanding of resurrection is both mystical and physical, reflecting the integral unity between spirit and body. It affirms that salvation is not an escape from the body but the redemption and perfection of it.

The Treatise on the Resurrection provides a clear articulation of this dual aspect of resurrection, urging believers not to doubt the future transformation:

“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” (Treatise on the Resurrection).

This passage emphasizes that resurrection is not a matter of philosophical speculation or persuasion but a matter of faith grounded in the revelation of Jesus' own resurrection. He rose from the dead and destroyed death not merely in an abstract spiritual sense, but in the fullness of his being.

Valentinians stress that the mind and thought of those who are saved will endure. Those who have received gnosis—true knowledge—are predestined for redemption and are not subject to the perishing foolishness of the ignorant. As the Treatise continues:

“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” (Treatise on the Resurrection).

This affirms that those who entered this world in the flesh will also receive flesh when they enter the Aeon. The resurrection does not deny the body but glorifies it. This future flesh is not the same as our current corruptible form—it is a spiritual, incorruptible body. As the Treatise declares: “Why will you not receive flesh when you ascend into the Aeon?” This is the promise of the resurrection body: a true flesh, the same which Jesus now possesses.

This idea is echoed in the Gospel of Philip, where Valentinian theology confronts both extremes of error—those who deny the resurrection of the flesh and those who misunderstand its nature:

“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. In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them” (Gospel of Philip).

The body is not merely a shell to be discarded. Rather, it is the vessel of the Word, and it is transformed, not abandoned, in the resurrection. The clothing metaphor here suggests a reversal: in the world, the person is superior to their garment, but in the resurrection, the "clothing"—the spiritual body—is superior, glorified, and incorruptible.

The apostolic scriptures also support this future glorification. Paul affirms that resurrection follows judgment, and immortality is granted afterward:

“I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom” (2 Timothy 4:1).
“For we must all appear before the judgment seat of Christ, so that each one may be recompensed for what he has done in the body, whether good or bad” (2 Corinthians 5:10).

Immortality is not inherent in human nature but granted upon approval. This immortality is what Paul elsewhere calls the “spiritual body” (1 Corinthians 15:44), which swallows up mortality—not to eliminate it but to transform it.

Finally, the Gospel of Philip further clarifies the nature of Jesus' resurrection body:

“[The master] was conceived from what [is imperishable], through God. The [master rose] from the dead, but [he did not come into being as he] was. Rather, his [body] was [completely] perfect. [It was] of flesh, and this [flesh] was true flesh. [Our flesh] is not true flesh but only an image of the true” (Gospel of Philip 69).

Jesus' resurrected body is true flesh—a perfected, incorruptible, spiritual body. What we possess now is only an image or shadow of this reality. Yet we are promised to be transformed into that same incorruptible image when we enter the Aeon.

Valentinian Christianity thus upholds a corporeal, spiritual resurrection—not as a return to fleshly corruption, but as a glorification of the body into the likeness of Christ’s risen form. The resurrection is both now, in the transformative knowledge of Truth, and not yet, in the promised renewal of our bodies into incorruptibility.

**Valentinian Treatise on the Resurrection: The Nature of the Resurrected Body**

In Valentinian Christianity, the resurrection is not merely a realized eschatological event—a spiritual awakening in the present—but also a future event of profound transformation. This transformation is both corporeal and spiritual, culminating in a perfected body, an incorruptible state which Jesus Christ now possesses. The Valentinian view sharply contrasts with both purely spiritualized and purely physical conceptions of resurrection. For Valentinians, the resurrection is embodied, but it is a new type of body—spiritual, incorruptible, and real.

The *Treatise on the Resurrection* opens with a sharp contrast between faith and persuasion, drawing attention to the unique nature of belief in the resurrection:

> “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!” (*Treatise on the Resurrection*)

This emphasizes that resurrection is not a matter of philosophical speculation or rhetorical persuasion. It belongs to the domain of faith. This faith is not blind, but grounded in knowledge—gnosis—of the Son of Man, Jesus Christ, who rose bodily from the dead:

> “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.” (*Treatise on the Resurrection*)

Jesus’ resurrection is not merely a symbolic or spiritual event; it is the basis and prototype for the believer’s own future resurrection. His body was not discarded—it was transformed.

The Valentinian affirmation continues with a focus on the immutability of truth and the certainty of salvation for those predestined from the beginning:

> “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.” (*Treatise on the Resurrection*)

Valentinians believed that the truth, or *gnosis*, had always existed in the Pleroma and could not be lost. The cosmos is a small rupture in the fullness, yet it too is encompassed and will ultimately be redeemed:

> “‘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.’” (*Treatise on the Resurrection*)

The text then argues for the bodily nature of the resurrection with a rhetorical question:

> “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?” (*Treatise on the Resurrection*)

This indicates that the resurrection will involve a true embodiment—not a mere continuation of mortal flesh, but a higher form. It asserts that believers will receive a superior flesh in the Aeon to come:

> “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?” (*Treatise on the Resurrection*)

This “better than the flesh” is not a rejection of bodily form, but the transformation of the current flesh into something incorruptible—a spiritual, corporeal body.

The *Gospel of Philip* reinforces this by confronting the denial of fleshly resurrection:

> “You say that the flesh will not arise? Then tell me what will arise, so we may salute you... It is necessary to arise in this sort of flesh, since everything exists in it.” (*Gospel of Philip*)

This passage affirms the necessity of bodily resurrection, but not as a mere reanimation of decaying flesh. Rather, it’s a transformed body, in which the Word now dwells:

> “What is in the flesh is the word, and what you are talking about is nothing other than flesh.” (*Gospel of Philip*)

Heavenly garments surpass earthly ones:

> “In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them.” (*Gospel of Philip*)

In this metaphor, the resurrected body is like a heavenly garment—superior to the soul it contains.

The perfected nature of Christ’s resurrected body is central to the Valentinian doctrine. The *Gospel of Philip* clarifies:

> “The \[master] was conceived from what \[is imperishable], through God. The \[master rose] from the dead, but \[he did not come into being as he] was. Rather, his \[body] was \[completely] perfect. \[It was] of flesh, and this \[flesh] was true flesh. \[Our flesh] is not true flesh but only an image of the true.” (*Gospel of Philip*, logion 69)

Here, Jesus’ body after the resurrection is described as "true flesh," in contrast to our current flesh, which is only an image or shadow of the true. The resurrection body is thus real, incorruptible, and made of perfected matter.

This aligns with the apostolic writings. Paul teaches that judgment leads to either incorruption or loss:

> “I solemnly charge you before God and Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom.” (2 Timothy 4:1)

And again:

> “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for the things done while in the body, whether good or bad.” (2 Corinthians 5:10)

In the Valentinian view, this judgment results in transformation: the fleshly body is swallowed up by the spiritual body and made incorruptible.

Thus, resurrection in Valentinian Christianity is not a mere return to life or escape from the body. It is the full transfiguration of the human being into an incorruptible, spiritual body that reflects the glory of the risen Christ.

Treatise on the Resurrection," reflecting the Valentinian perspective:

 Certainly! Here’s a commentary on each paragraph from the "Treatise on the Resurrection," reflecting the Valentinian perspective:

The *Treatise on the Resurrection* is a deeply mystical and spiritual text that explores the nature of resurrection from a Gnostic perspective. Addressed to Rheginos, it provides a detailed explanation of resurrection, not just as a future event, but as a present, ongoing process within the believer. Below is a commentary on each paragraph:

### **Opening Remarks and the Nature of Inquiry**

The text begins with an observation about the nature of inquiry and knowledge. The author, likely a teacher or spiritual guide, advises Rheginos that many people seek knowledge out of intellectual curiosity rather than a genuine search for truth. The author contrasts this with the peace and rest that come from knowing the truth through Christ. This introduction sets the stage for discussing resurrection, emphasizing that true understanding comes from spiritual insight rather than mere intellectual pursuit.

### **The Dual Nature of Christ and His Victory Over Death**

The author explains the dual nature of Christ—both human and divine—and how this duality allowed Him to conquer death and restore the Pleroma, the fullness of divine reality. This concept is central to Gnostic thought, where Christ's role is to reconcile and restore the spiritual world, which has been fragmented and diminished. The "Law of Nature," referred to as "Death," signifies the material world's entrapment, while Christ's divinity represents liberation and return to the spiritual realm.

### **The Manifestation of the Word of Truth**

This passage delves into the idea that Christ, as the embodiment of Truth, has revealed everything necessary for spiritual understanding. The "destruction of evil" and "revelation of the elect" refer to the transformative power of Christ's resurrection, which exposes the true nature of existence and leads the elect—those with spiritual insight—toward salvation. The author stresses that nothing is hidden from those who are attuned to the Truth.

### **The Savior’s Triumph and Our Immortality**

The author emphasizes that Christ's resurrection was not merely a physical event but a spiritual transformation into an "imperishable Aeon," a timeless, divine existence. By transcending the physical world, Christ showed the way to immortality. The author quotes the Apostle Paul, reinforcing that believers participate in Christ's resurrection, not just metaphorically, but in a mystical, real sense. This participation draws believers towards heaven, much like rays of light are drawn to the sun.

### **Spiritual Resurrection and Faith**

The text contrasts those who believe in the resurrection with those who do not, highlighting that faith is a prerequisite for understanding and participating in the resurrection. The author criticizes those who rely solely on intellectual arguments ("philosophers") instead of faith, suggesting that true resurrection is a matter of spiritual awakening rather than logical persuasion. The resurrection is framed as a mystery accessible only to those who believe in Christ's triumph over death.

### **Predestination and the Wisdom of the Elect**

Here, the author touches on predestination, a common theme in Gnostic thought, where the elect are those who possess the knowledge (gnosis) necessary for salvation. This knowledge is not just intellectual but is a deep, spiritual understanding that aligns with the Truth. The author reassures Rheginos that those who possess this knowledge are destined for salvation and will not fall into the ignorance that traps others in the material world.

### **The Reality of Resurrection**

The author argues against doubting the resurrection, likening it to the process of entering and leaving the physical body. Just as one receives a body upon entering the world, one will receive a new, more perfect body upon entering the Aeon (the eternal, spiritual realm). The author explains that the resurrection is not a return to the same physical flesh but a transformation into a higher, spiritual form, which is far superior to the material body.

### **Redemption and the All-Encompassing Nature of Salvation**

The author emphasizes that salvation is all-encompassing, affecting the entirety of existence ("the All"). The idea is that through Christ, everything is redeemed and brought back into harmony with the divine order. The text reassures Rheginos that salvation is not just a personal journey but a cosmic process that involves the restoration of all things.

### **Immediate Salvation After Death**

In this section, the author addresses a specific question about whether salvation occurs immediately after death. The response suggests that only the "living members," or those aspects of the soul that are aligned with the divine, will be saved. The author implies that salvation is not automatic but depends on one's spiritual state at the time of death, reinforcing the importance of living a life attuned to the Truth.

### **Resurrection as a Revelation of Truth**

The author asserts that resurrection is not an illusion but the ultimate reality. It is a process of revealing the true nature of existence, where the perishable is transformed into the imperishable, and darkness is swallowed by light. The text contrasts this with the illusory nature of the material world, which is subject to change and decay. In contrast, the resurrection is portrayed as a stable, unchanging truth that brings newness and transformation.

### **Exhortation to Live in the Resurrection**

The author encourages Rheginos not to live according to the flesh but to see himself as already participating in the resurrection. The text suggests that the resurrection is not just a future event but a present reality for those who have aligned themselves with the Truth. The author advises Rheginos to practice living in this reality, thus freeing himself from the limitations of the material world and returning to his original, divine state.

### **Closing Remarks and Encouragement**

The treatise concludes with a personal note from the author, who offers to clarify any obscure points and encourages unity and mutual support among believers. The final blessing of peace and grace reflects the author’s hope that Rheginos and others will continue to grow in their understanding of the Truth and live according to the teachings they have received.

In sum, the *Treatise on the Resurrection* provides a profound exploration of resurrection from a Gnostic perspective, emphasizing spiritual transformation, the importance of faith and knowledge, and the ultimate reunion with the divine.

---

**1.** The author addresses Rheginos, acknowledging that many people seek knowledge and pride themselves on their intellectual achievements. However, true rest and understanding come from knowing and resting in the truth of Christ. The goal is not merely intellectual accomplishment but a genuine grasp of the resurrection and its significance.

**2.** The Lord, having lived as both divine and human, proclaimed the truth about life and death. His dual nature allowed Him to overcome death (as the divine Son of God) and to bring restoration to the divine fullness (Pleroma) through His human experience. This duality was crucial for understanding both the overcoming of death and the divine restoration.

**3.** The author acknowledges that discussing these truths might seem complex but asserts that the essence of the message is straightforward. The truth and spirit of these teachings reveal the destruction of evil and the salvation of the elect, highlighting the transparency and revelation of divine truth.

**4.** The Savior has transformed Himself from a mortal to an imperishable divine being. This transformation means that He has conquered the visible, material world with the invisible, spiritual realm. This process of spiritual resurrection, which transcends both psychic and fleshly states, offers the path to immortality for believers.

**5.** Faith is essential for understanding resurrection. While some philosophers may acknowledge resurrection, it is the faith in Christ’s resurrection that truly matters. Belief in the resurrection and in Christ's role as the destroyer of death distinguishes the faithful from those who merely speculate.

**6.** Those who are saved will not perish; their knowledge and belief in Christ ensure their eternal security. The Valentinian view emphasizes that true salvation and redemption are predestined, involving a deep comprehension of divine truth and a departure from ignorance.

**7.** The resurrection is part of a divine plan, and even though the physical body may age and decay, the spiritual reality persists. The idea is that what is spiritual and divine will ultimately prevail over the physical and perishable.

**8.** The text asserts that ultimate salvation comes from the divine "All," rather than from any material redemption. True salvation encompasses the entirety of existence, and understanding this perspective is key to grasping the nature of redemption and resurrection.

**9.** The resurrection is not just a return to physical life but a spiritual reality. The transformation involves the resurrection of the soul’s living essence, rather than the physical body itself. This distinction emphasizes that spiritual reality transcends physical existence.

**10.** The resurrection is described as a real and transformative process, not an illusion. It involves a shift from perishable to imperishable states, bringing light and fulfillment to the spiritual realm, countering the illusion of the material world.

**11.** The worldly experiences of change and impermanence underscore the illusionary nature of the material realm. In contrast, the resurrection represents an unchanging, eternal truth that transcends the transient nature of the physical world.

**12.** The resurrection embodies truth and transformation, filling the gaps left by the material world. It represents a transition to a new state of existence where imperishability overtakes perishability and divine light overcomes darkness.

**13.** The text urges Rheginos to embrace the resurrection as a present reality rather than awaiting it in the future. Believers should live in the awareness of their resurrected state, avoiding the illusion of death and striving to embody their spiritual reality.

**14.** The author concludes with encouragement and personal affirmation, inviting questions and clarifications on the teachings. The message is one of peace and grace, underscoring the communal and supportive nature of the Valentinian faith.

---

This commentary provides insight into how the Valentinian tradition understands resurrection, the soul, and the nature of spiritual and material existence.

The Gnostic understanding of the resurrection of Jesus

The Resurrection of Jesus

The Resurrection of Jesus

The resurrection of Jesus is a central teaching of early Christianity, demonstrating the power of God to transform human nature into incorruptibility. The Gospel of Philip, a Valentinian text, presents a nuanced understanding of resurrection—one that begins before physical death. This document explores the Gospel of Philip’s perspective alongside early Christian writings, emphasizing the corporeal nature of the spiritual body.

Resurrection Before Death

The Gospel of Philip states:

"Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would ." (Gospel of Philip)

This passage refers to Jesus’ baptism as his first resurrection. When Jesus rose from the waters, the Logos was manifested within him—the Word became flesh (John 1:14). This moment marked his spiritual rebirth, demonstrating that true resurrection precedes physical death. Baptism, in this understanding, is not merely a ritual but a transformative experience where one becomes spiritually alive.

Similarly, another passage in the Gospel of Philip states:

"Those who say that the Lord died first and (then) rose up are in error, for he rose up first [in baptism] and (then) died. [All of the sons of God must be raised up in the flesh (be born of a woman) first and then be 'put to death...in flesh' that they be 'quickened in the spirit'—i.e., all must put on the new man, and 'overcome' their carnal nature (sinful lusts). This is the same in the case of Jesus. He was made of a woman under the Law of Sin and Death. He took on sinful nature although He had no personal sins himself. He destroyed sin in the flesh on the cross first for himself and for all of us.] If one does not first attain the resurrection [i.e., 'Christ in you,' 'a new creation' separated to Him (while in the 'body')], he will not die [his 'old man' (sinful nature) will continue to lord it over him]. As God lives, he would [...]." (Gospel of Philip 15)

This passage affirms the necessity of spiritual renewal before death. In this view, resurrection is not just about rising from physical death but about overcoming the corruptible nature of the flesh. Jesus, by taking on human nature, experienced the full weight of mortality yet remained sinless. His resurrection was not merely a return to life but a transformation into incorruptibility, which believers are also called to partake in.

The Nature of the Spiritual Body

A significant theme in the Gospel of Philip is the distinction between ordinary flesh and "true flesh":

"[The master] was conceived from what [is imperishable], through God. The [master rose] from the dead, but [he did not come into being as he] was. Rather, his [body] was [completely] perfect. [It was] of flesh, and this [flesh] was true flesh. [Our flesh] is not true flesh but only an image of the true." (Gospel of Philip 69)

This statement highlights an early Christian understanding of Jesus’ resurrected body. Unlike ordinary human flesh, which is subject to corruption, Jesus’ resurrected body was incorruptible. The term "true flesh" suggests a transformation from mortality to a spiritual, yet corporeal, existence.

A 19th-century writer describes the spiritual body in a way that aligns with this concept:

"Now, a Spiritual body is as material, or corporeal and tangible, a body as that which we now possess. It is a body purified from 'the law of sin and death.' Hence it is termed 'holy,' and 'spiritual,' because it is born of the Spirit from the dust, is incorruptible, and sustained by the ruach, or spirit, independently of the neshemeh, or atmospheric air. 'That which is born of the flesh,' in the ordinary way, 'is flesh,' or an animal body: and that which is born of the Spirit,' by a resurrection to life, 'is spirit,' or a Spiritual body (John 3:6). Hence, in speaking of Jesus, Paul says, 'born of David's seed according to the flesh; and constituted the Son of God in power, by the spirit of holiness, through a resurrection from the dead' (Romans 1:3-4). Thus, He was born of the spirit, and therefore became 'a Spirit;' and, because highly exalted, and possessing a name which is above every name (Philippians 2:9-11), He is styled 'the Lord the Spirit.'"

This explanation reinforces the understanding that the spiritual body is not immaterial but is transformed into incorruptibility. It is a real, tangible body, free from the limitations of mortal flesh.

Jesus' Resurrected Body: Corporeal and Substantial

The Gospel of Luke provides an important testimony regarding Jesus’ resurrected body:

"On a certain occasion, He unexpectedly stood in the midst of His disciples, at which they were exceedingly alarmed, supposing they beheld a spirit, or phantasm. But, that they might be assured that it was really He Himself, He invited them to handle Him, and examine His hands and feet: 'for,' said he, 'a spirit hath not flesh and bones as ye see me have.' Incredulous for joy, He gave them further proof by eating a piece of broiled fish and of a honeycomb." (Luke 24:36-43)

This passage demonstrates that Jesus' resurrection was not a mere spiritual event but involved a tangible, corporeal body. The distinction made between a mere "spirit" and a body of "flesh and bones" affirms that the resurrection was physical.

A 19th-century commentary elaborates on this point:

"The Spiritual body is constituted of flesh and bones vitalized by the Spirit. It is the animal body purified, not evaporated into gas or vapor. It is a bloodless body; for in the case of Jesus, He had poured out His blood upon the cross. The life of the animal body is in the blood; but not so that of the Spiritual body: the life of this resides in that mighty power which suspends 'the earth upon nothing,' and is diffused through the immensity of space."

This aligns with the Gospel of Philip's teaching on "true flesh"—Jesus' resurrected body was not mere spirit, nor was it subject to decay. Instead, it was a perfected, incorruptible body, the same type of body promised to believers at their resurrection.

Conclusion

The Gospel of Philip provides a profound insight into the nature of resurrection. It teaches that Jesus’ resurrection was twofold—first, a spiritual awakening at baptism, and second, a physical transformation after death. This understanding aligns with the New Testament depiction of Jesus' bodily resurrection, where He is seen, touched, and even eats food. The spiritual body is not ethereal but corporeal and substantial—true flesh, perfected and incorruptible.

For believers, this understanding of resurrection provides hope. Just as Jesus' body was transformed, so too will those who follow Him experience a resurrection that is not merely spiritual but tangible, marking the final victory over sin and death.

The Spiritual Resurrection in the Gospel of Philip

# The Spiritual Resurrection in the *Gospel of Philip*: The Spiritual Resurrection Born from Above  

## Words and Names  

The *Gospel of Philip* emphasizes the deceptive nature of worldly words and names, which often mislead people from reality to illusion. It states:  

> "The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word god thinks not of what is real but rather of what is unreal. So also with the words father, son, holy spirit, life, light, resurrection, church, and all the rest, people do not think of what is real but of what is unreal, [though] the words refer to what is real. The words [that are] heard belong to this world. [Do not be] [54] deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm." (*Gospel of Philip*)  

This passage suggests that worldly terminology can obscure spiritual truth, requiring deeper insight to understand the true nature of divine realities.  

## Christ Arose, Then Died  

A striking assertion in the *Gospel of Philip* is that Jesus was first resurrected and then died:  

> "Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>." (*Gospel of Philip*)  

This passage refers to Jesus' baptism, where He arose from the waters and was anointed with the Holy Spirit. The Logos became manifest in Him, and He was "born again," symbolizing spiritual resurrection.  

## This World, the Resurrection, and the Middle  

The *Gospel of Philip* divides human existence into three states: life in this world, resurrection, and a middle place of death:  

> "A person is either in this world or in the resurrection—or in the middle place. May I not be found there! In this world there is good and evil, but the good of the world is not really good and the evil of the world is not really evil. After this world there is evil that is really evil: this is called the middle. The middle is death. As long as we are in this world, we should acquire resurrection, so that when we take off the flesh we may be found in rest and not wander in the middle. For many go astray on the way." (*Gospel of Philip*)  

This passage teaches that spiritual resurrection must be attained in this life to avoid the "middle place," where one is lost in spiritual death.  

## Truth and Nakedness  

Truth comes to the world in symbols and images, making it accessible only to those who seek deeper understanding:  

> "Truth did not come into the world naked but in symbols and images. The world cannot receive truth in any other way. There is rebirth and an image of rebirth, and it is by means of this image that one must be reborn. What image is this? It is resurrection. Image must arise through image. By means of this image the bridal chamber and the image must approach the truth. This is restoration. Those who receive the name of the father, son, and holy spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ." (*Gospel of Philip*)  

Here, resurrection is depicted as an image of rebirth, linked to the bridal chamber and anointing with oil, which signifies transformation into Christ.  

## Resurrection and Baptism  

Baptism is directly linked to resurrection, which must be received in this life:  

> "People who say they will first die and then arise are wrong. If they do not receive the resurrection first, while they are alive, they will receive nothing when they die. So it is said of baptism, 'Great is baptism,' for if people receive it, they will live." (*Gospel of Philip*)  

The spiritual resurrection is therefore a present reality, not merely a future event.  

## Chrism Is Superior to Baptism  

Chrism, or anointing, is described as a higher mystery than baptism:  

> "Chrism is superior to baptism. We are called Christians from the word 'chrism,' not from the word 'baptism.' Christ also has his name from chrism, for the father anointed the son, the son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: resurrection, light, cross, holy spirit. The father gave all this to the person in the bridal chamber, and the person accepted it. The father was in the son and the son was in the father. This is heaven’s kingdom." (*Gospel of Philip*)  

Anointing grants resurrection, symbolizing union with the Father and Son in the kingdom.  

## The Treatise on the Resurrection  

The *Treatise on the Resurrection* echoes the *Gospel of Philip* in asserting that resurrection must be realized in this life:  

> "O Rheginos, do not lose yourself in details, nor live obeying the flesh for the sake of harmony. Flee from being scattered and being in bondage, and then you already have resurrection. If you know what in yourself will die, though you have lived many years, why not look at yourself and see yourself risen now? You have the resurrection, yet you go on as if you are to die when it is only the part destined to die that is moribund." (*Treatise on the Resurrection*)  

## Resurrection and the Renewal of the Mind  

Paul emphasizes that resurrection involves the renewal of the mind:  

> "If the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you." (Romans 8:11)  

Paul equates renewal with knowledge:  

> "We are saved by the renewing of the Holy Spirit." (Titus 3:5)  

> "We are renewed by knowledge." (Colossians 3:10)  

Jesus also affirms this:  

> "Sanctify them by thy truth; thy word is truth." (John 17:17)  

## The Resurrection as Transformation  

Resurrection is the transformation of the mind and heart:  

> "The resurrection lifts up the seat of reasoning and emotion of the mind and heart until they conform to the mind of God, and this renewal of the mind makes a complete transformation of the carnal mind or ego."  

Jesus declared:  

> "The hour cometh, and now is, when the dead shall hear the voice of the Son of God." (John 5:25)  

## Conclusion  

The *Gospel of Philip* and *The Treatise on the Resurrection* teach that resurrection is a present reality attained through spiritual awakening. This aligns with Paul's teaching that renewal by knowledge and the Holy Spirit brings transformation. While resurrection includes the future hope of entering the restored Kingdom of God, it must begin in this life through the reception of divine knowledge, anointing, and the mind of Christ.

The Spiritual Resurrection in the Gospel of Philip

The Spiritual Resurrection born from above 





Words and Names

The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word god thinks not of what is real but rather of what is unreal. So also with the words father, son, holy spirit, life, light, resurrection, church, and all the rest, people do not think of what is real but of what is unreal, [though] the words refer to what is real. The words [that are] heard belong to this world. [Do not be] [54] deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm. (Gospel of Philip)

Christ Arose, Then Died

Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>. (Gospel of Philip)

This is referring to baptism Jesus rose from The Waters of baptism and the Logos was manifested within him the word became flesh and Jesus was born again

This World, the Resurrection, and the Middle

A person is either in this world or in the resurrection—or in the middle place. May I not be found there! In this world there is good and evil, but the good of the world is not really good and the evil of the world is not really evil. After this world there is evil that is really evil: this is called the middle. The middle is death. As long as we are in this world, we should acquire resurrection, so that when we take off the flesh we may be found in rest and not wander in the middle. For many go astray on the way. (Gospel of Philip)

Truth and Nakedness

Truth did not come into the world naked but in symbols and images. The world cannot receive truth in any other way. There is rebirth and an image of rebirth, and it is by means of this image that one must be reborn. What image is this? It is resurrection. Image must arise through image. By means of this image the bridal chamber and the image must approach the truth. This is restoration. Those who receive the name of the father, son, and holy spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ. (Gospel of Philip)

There is rebirth (the physical Resurrection of the Dead when Believers are made Immortal) and an image of rebirth (the spiritual resurrection), and it is by means of this image that one must be reborn. What image is this? It is (the spiritual) resurrection.

Resurrection and Baptism

People who say they will first die and then arise are wrong. If they do not receive the resurrection first, while they are alive, they will receive nothing when they die. So it is said of baptism, “Great is baptism,” for if people receive it, they will live. (Gospel of Philip)

Believers received the Resurrection in The Rising it from The Waters of baptism this is similar to What Paul is teaching

Joseph the Carpenter

Philip the apostle said, “Joseph the carpenter planted a garden, for he needed wood for his trade. He is the one who made the cross from the trees he planted, and his own offspring hung on what he planted. His offspring was Jesus and what he planted was the cross.” The tree of life, however, is in the middle of the garden. It is an olive tree, and from it comes chrism, and from chrism comes resurrection. (Gospel of Philip)

Chrism Is Superior to Baptism

Chrism is superior to baptism. We are called Christians from the word “chrism,” not from the word “baptism.” Christ also has his name from chrism, for the father anointed the son, the son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: resurrection, light, cross, holy spirit. The father gave all this to the person in the bridal chamber, and the person accepted it. The father was in the son and the son was in the father. This is heaven’s kingdom.(Gospel of Philip)

The anointing is not an anointing with oil it is anointing with the Holy Spirit the anointing with oil is only symbolic of the anointing of the Holy Spirit

O Rheginos, do not lose yourself in details, nor live obeying the flesh for the sake of harmony. Flee from being scattered and being in bondage, and then you already have resurrection. If you know what in yourself will die, though you have lived many years, why not look at yourself and see yourself risen now? You have the resurrection, yet you go on as if you are to die when it is only the part destined to die that is moribund. Why do I put up with your poor training? Everyone finds a way, and there are many ways, to be released from this element and not to roam aimlessly in error, all with the end of recovering what one was at the beginning. (The Treatise on the Resurrection)

Resurrection, according to Paul in Rm 8:10-11, is when the logos/mind of God "dwells in you". Simply said, resurrection is reaching the mind of Christ of the pleroma because here you awaken to your true perfect-self.

Resurrection implies intellectual renewal made possible by understanding Jesus' Christ message. "The 'old man [henos anthropos] must be 'put off' (Col 3:9-10) in order to 'put on' the new spiritual man [pneumatic anthropos].

In this light, resurrection means the transition of our judgmental old self to our nonjudgmental new self .

This transition is made possible by understanding Jesus' knowledge teachings.

The raising of man's mind and heart from the carnal mind to the higher mind of Christ . This is accomplished by the quickening power of the Holy Spirit. "If the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you" (Rom. 8:11).

The resurrection is the lifting up of the whole mind and heart into the mind of Christ. The resurrection lifts up the seat of reasoning and emotion of the mind and heart until they conform to the mind of God, and this renewal of the mind makes a complete transformation of the carnal mind or ego.

The resurrection is a transformation that takes place daily in all who are conforming their lives to the regenerating teachings of Jesus' anointed message. The resurrection takes place here and now in all who conform their lives to the spiritual law under which it works.

Now is the time of the resurrection. "The hour cometh, and now is, when the dead shall hear the voice of the Son of God" (John 5:25).



Resurrection, in the above sense, does not rule out life after death in the kingdom of God on earth, only that we can raise to a higher consciousness the mind of Christ  in the here and now before we entering the restored kingdom of God.

Resurrection, Judgment, and Immortality: An Analysis of The Treatise on the Resurrection

 **Resurrection, Judgment, and Immortality: An Analysis of The Treatise on the Resurrection**

The Treatise on the Resurrection offers a profound exploration of the concepts of resurrection, judgment, and immortality. At its core, the treatise delves into how these elements interconnect, particularly in the context of the final transformation that the elect undergo after judgment.

### Understanding Resurrection in the Treatise

The treatise articulates a vision of resurrection that transcends simple physical revival. It distinguishes between various states of being—psychic, fleshly, and spiritual—each representing different stages or aspects of existence. The key phrase, **"This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly,"** encapsulates the transformative nature of the resurrection as described in the treatise.

### The Concept of Spiritual Resurrection

The "spiritual resurrection" is presented as a process of profound transformation that occurs after judgment. This resurrection is not merely about reviving the mortal body but signifies a transition from a state of mortality to one of immortality. The treatise emphasizes that this transformation is comprehensive, affecting both the physical (fleshly) and the psychic (soul) dimensions of human existence.

The treatise posits that the resurrection involves a transformation where the "spiritual resurrection" **"swallows up"** both the psychic and the fleshly aspects. The **"psychic"** refers to the soul’s natural state, which is inherently mortal and bound by earthly limitations. In contrast, the **"fleshly"** pertains to the physical body, which is perishable and subject to decay. By stating that the spiritual resurrection swallows up these states, the treatise indicates that the resurrection involves a complete and transformative shift from mortality to immortality.

### The Role of Judgment

Judgment plays a critical role in this transformative process. According to the treatise, the judgment seat of Christ is a pivotal moment where the destiny of souls is determined. It is through this judgment that the elect are distinguished from the rest of humanity. The treatise underscores this in several passages:

1. **"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."**

   This passage highlights that salvation and redemption are reserved for those who have recognized and adhered to the Truth. The judgment serves as the mechanism by which this separation is made, determining who enters into eternal life and who does not.

2. **"Indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise."**

   Here, the treatise clarifies that only those who are spiritually alive—who have maintained their connection with the divine Truth—will be part of the resurrection. This implies a judgment based on spiritual vitality and alignment with divine principles.

### The Transformation into Immortality

The treatise offers a vivid depiction of the transformative nature of the resurrection:

1. **"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."**

   This statement illustrates that resurrection involves a profound change where imperishability overcomes perishability and light dispels darkness. It is a transition into a new state where the deficiencies of mortal existence are filled by the completeness of the Pleroma, symbolizing the divine fullness.

2. **"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 passage advises living in accordance with the higher truth of resurrection rather than conforming to mortal limitations. It suggests that understanding and embracing the reality of resurrection leads to a spiritual transformation, implying that the resurrection is already a present reality for those who are spiritually aligned.

### Conclusion

In summary, The Treatise on the Resurrection presents a complex and profound understanding of resurrection, judgment, and immortality. The spiritual resurrection described is a transformative process that transcends both the psychic and fleshly states, leading to a state of eternal immortality for the elect. Judgment serves as the critical evaluative moment determining who undergoes this transformation, based on their adherence to the divine Truth and spiritual vitality. Through this lens, the treatise offers a comprehensive view of how resurrection is intimately connected to judgment and the ultimate attainment of immortality.

### Resurrection, Judgment, and Immortality: Insights from The Treatise on the Resurrection

The concept of resurrection, judgment, and immortality forms a crucial aspect of Christian eschatology. The *Treatise on the Resurrection* offers profound insights into these themes, highlighting the transformation that occurs following the final judgment and the ultimate attainment of immortality. This commentary explores the interplay between these concepts, drawing upon the key passages from the treatise to elucidate their meanings and implications.

**The Nature of Resurrection**

The *Treatise on the Resurrection* introduces a nuanced understanding of resurrection. The resurrection is described as a transformative process, where the "spiritual resurrection" swallows up both the psychic and fleshly aspects of human existence. This transformation is pivotal, signifying not just a return to life but a complete metamorphosis into a higher, imperishable state.

The treatise states, **"This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly."** This passage highlights that the spiritual resurrection encompasses and transcends both the mortal soul (psychic) and the physical body (fleshly). The use of the term "swallows up" suggests a comprehensive and profound change, where the limitations of both mortal aspects are overcome in the resurrection.

**Judgment and Its Role**

Judgment plays a critical role in this transformative process. According to the treatise, resurrection follows a period of judgment, where the elect are distinguished from the rest based on their faith and spiritual condition. The treatise makes clear that **"The thought of those who are saved shall not perish. The mind of those who have known him shall not perish."** This implies a judgment that determines who is considered "saved" and, consequently, who will experience the spiritual resurrection.

Furthermore, the text notes, **"Indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise."** This statement underscores that not all are judged equally; only those who are spiritually "alive" will be resurrected. The judgment thus acts as a filter, distinguishing between the spiritually living and the dead.

**Transformation and Immortality**

The treatise elaborates on the nature of resurrection as a process of transformation. The passage **"For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency."** provides a vivid image of this transformation. It suggests that the resurrection involves the descent of imperishability upon the perishable, symbolizing a transition from mortality to immortality.

This transformation is not merely an abstract concept but a fundamental shift in existence. The resurrection is portrayed as a revelation and a new state of being, where the elect move from a state of imperfection and decay to one of eternal light and completeness. This transition signifies the attainment of immortality, where the elect are no longer subject to death or corruption.

**Practical Implications for Believers**

The treatise encourages believers to align themselves with the teachings of Christ and to live in a manner consistent with their spiritual resurrection. It advises, **"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 passage emphasizes that believers should live in the light of their spiritual transformation, embracing their new, imperishable state even while still in the mortal world.

The call to "flee from divisions and the fetters" suggests that living in accordance with the principles of the spiritual resurrection involves overcoming earthly divisions and constraints. Believers are encouraged to practice their faith actively, reflecting the transformative power of the resurrection in their lives.

**Conclusion**

The *Treatise on the Resurrection* offers a profound understanding of the relationship between resurrection, judgment, and immortality. The resurrection is depicted as a transformative process that overcomes both psychic and fleshly states, leading to an immortal existence for the elect. Judgment serves as a crucial mechanism in this process, determining who is deemed spiritually alive and worthy of resurrection. The treatise underscores the importance of living in alignment with these teachings, emphasizing that the spiritual resurrection brings about a fundamental shift from mortality to immortality. Through these insights, believers are called to embrace their spiritual transformation and live in accordance with their newfound state of eternal life.

The Treatise on the Resurrection

 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.The Nag Hammadi Library The Treatise on the Resurrection

**A Valentinians Perspective on the Nature and Mission of Jesus Christ**

The text from the Nag Hammadi Library's "The Treatise on the Resurrection" raises profound questions about the nature and mission of Jesus Christ, particularly concerning his dual identity as both human and divine. From a Valentinian perspective, these concepts align in some ways with our understanding of Jesus, but there are significant distinctions rooted in our rejection of Trinitarianism and the emphasis on the unity of God.

**The Nature of Jesus Christ**

Valentinians believe that Jesus Christ is the Son of God, but not as the "second person" of an eternal trinity. Rather, Jesus is the manifestation of the One Eternal Creator, the Almighty God, who is "above all and through all" (Ephesians 4:6), and "out of whom are all things" (Romans 11:36). This Creator, who is Spirit, dwells corporeally in heaven and fills the universe through His Spirit effluence. By this Spirit, He begot Jesus, making Him His Son. Jesus, therefore, had two aspects in his earthly life: the divine nature of the Father dwelling within him and his own human nature, born of a woman, of the lineage of David.

Jesus was God manifested in the flesh, yet during his mortal life, he shared in the nature of humanity. This means he experienced all the effects of Adam's transgression, including suffering and death. This understanding is crucial because it emphasizes Jesus' full participation in human experiences and his ability to overcome them through divine power. The Apostle Paul refers to this as the "mystery of godliness" – "God manifest in the flesh" (1 Timothy 3:16).

**Jesus’ Mission and the Concept of Restoration**

The mission of Jesus Christ is deeply connected to the idea of restoration, which Valentinians interpret as the restoration of all things to their intended state by God, as spoken by the holy prophets (Acts 3:21). This restoration is not merely a spiritual or mystical concept but has significant political and eschatological dimensions. It refers to the establishment of the Kingdom of God on earth, where Jesus will reign as King.

The concept of Pleroma, or fullness, in the context of the Kingdom of God, reflects the ultimate goal of divine restoration. Jesus, as the Son of Man and Son of God, plays a crucial role in this process. His death and resurrection are pivotal events that made this restoration possible. By overcoming death, Jesus laid the groundwork for the future resurrection of all believers and the eventual renewal of creation.

**Dual Nature: Humanity and Divinity**

In "The Treatise on the Resurrection," there is an emphasis on Jesus’ dual nature, described as possessing both humanity and divinity. From a Valentinian perspective, while Jesus indeed embodied both natures, it is essential to clarify that his divinity was not an inherent part of his personhood but was the presence of the Father dwelling in him through the Holy Spirit. This indwelling empowered Jesus to fulfill his mission and to reveal God's character to humanity. His humanity ensured he could truly represent and redeem humankind.

**Vanquishing Death and Restoring the Pleroma**

Jesus’ resurrection is the cornerstone of the Christian hope. It signifies the defeat of death, not just for Jesus himself but for all who are united with him through faith. This victory over death is a crucial aspect of the restoration to the Pleroma – the fullness of God's Kingdom. It is through Jesus’ resurrection that believers have the assurance of their future resurrection and participation in the eternal Kingdom of God.

**Conclusion**

From a Valentinian viewpoint, the teachings found in "The Treatise on the Resurrection" resonate with the core beliefs about the nature and mission of Jesus Christ, albeit with important distinctions. Jesus is the Son of God, not as part of a trinity, but as the unique manifestation of the One True God. His life, death, and resurrection are central to God's plan to restore all things, culminating in the establishment of His Kingdom on earth. This restoration, often referred to as the Pleroma, reflects the fullness of God’s purpose, where Jesus’ victory over death ensures the future hope of eternal life for all believers.

Certainly! I’ll integrate the teaching of God manifestation into the analysis of the phrase “originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence” from "The Treatise on the Resurrection," focusing on the Valentinian doctrine of God manifestation.

---

**A Valentinian Perspective on “Originally from Above, a Seed of Truth, Before This Structure Had Come into Being”**

The phrase from "The Treatise on the Resurrection" introduces rich theological concepts that intersect with Valentinian beliefs about the nature of Jesus Christ and the divine plan for creation. This analysis will explore the implications of these concepts, focusing on the Valentinian doctrine of God manifestation and the understanding of spiritual dominions and entities.

### **God Manifestation: Understanding Jesus Christ**

Valentinians hold that Jesus Christ is the manifestation of the One Eternal Creator, rather than being a pre-existing divine person or a member of a trinity. The doctrine of God manifestation is central to our understanding of Christ’s nature and mission. This teaching asserts that God revealed Himself through Jesus, not by personal pre-existence, but through divine purpose and agency. 

The concept of Jesus being "originally from above" refers to his divine origin in the sense that he was begotten by the Spirit of God (Luke 1:35). This divine origin is integral to the idea of Jesus as the "seed of Truth." In Valentinian belief, Jesus was not a pre-existing being but was the culmination of God’s purpose and truth manifested in the flesh. Jesus embodies God's Word and serves as the ultimate expression of divine will and truth (John 1:14). Thus, the phrase “a seed of Truth” can be interpreted to mean that Jesus is the manifestation of divine principles and promises, which were laid out by God from the foundation of the world (Revelation 13:8).

### **Before This Structure Had Come into Being**

The phrase “before this structure had come into being” refers to a pre-temporal divine plan rather than a pre-existing Christ. From a Valentinian perspective, this means that God's plan for Jesus was established before the creation of the world, not that Jesus Himself existed in a conscious form before his birth. Ephesians 1:4 states that believers were chosen “in Christ before the foundation of the world,” illustrating that God’s redemptive plan through Christ was conceived from eternity. This does not imply that Christ existed before his human birth but that God’s purpose for him was part of a divine blueprint established from the beginning.

### **Dominions and Divinities**

In Valentinian theology, the "many dominions and divinities" mentioned in the text reflect the various spiritual powers and entities created by God. Colossians 1:16-17 asserts that “by him all things were created,” including all spiritual and material realities. These dominions and divinities are part of the created order, serving God’s purposes and existing under His sovereign authority. Christ’s role as the Son of God includes the function of mediator and ruler over these spiritual realms, as seen in Ephesians 1:20-22, which declares that Christ has been exalted above all powers and authorities.

Christ’s mission, therefore, involves reconciling these dominions and divinities to God. Through his death and resurrection, Jesus achieved victory over death and established the foundation for the eventual restoration of all things to their intended harmony under God’s Kingdom (Colossians 1:19-20). This reconciliation is not a personal victory of Christ alone but the manifestation of God’s larger plan for the ultimate restoration of creation.

### **Reconciliation and Restoration**

The reconciliation of all things through Christ’s work is central to the Valentinian belief in the future restoration of God’s Kingdom. Jesus’ role as the "seed of Truth" and his divine mission entail not only spiritual redemption but also the future establishment of God's Kingdom on earth. Acts 3:21 speaks of a time when “heaven must receive [Christ] until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago.” This restoration encompasses the spiritual renewal of humanity and the physical renewal of the world.

### **God Manifestation and the Divine Plan**

The doctrine of God manifestation is essential in understanding how Jesus Christ, as a seed of Truth, fits into God’s plan. In Valentinian theology, Jesus did not exist as a divine person before his birth but was the embodiment of God’s purpose and truth in human form. His mission was to reveal God’s character and bring about the plan of salvation. This doctrine emphasizes that God’s divine will and truth were made manifest through Jesus’ life, teachings, and sacrificial death, thereby fulfilling the redemptive promises made through the prophets and establishing the foundation for the future Kingdom of God.

### **Conclusion**

In conclusion, the Valentinian perspective on the phrase “originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence” integrates several key theological principles. Valentinians understand Jesus as the manifestation of God’s truth rather than a pre-existing divine entity. This view aligns with the belief that Jesus’ divine origin and role as the “seed of Truth” are part of God’s eternal plan, which was revealed through his human life and mission. The existence of spiritual dominions and divinities reflects the created order under God’s sovereign control, and Christ’s work through his death and resurrection aims to reconcile all things and fulfill God’s promise of restoration. This perspective maintains the unity of God and emphasizes the significance of Jesus as both the Son of God and the Son of Man in the divine plan for the world’s redemption and ultimate restoration.

The Gnostic Understanding of the Resurrection

Metaphysical Understanding of the Resurrection

The Gnostic Understanding of the Resurrection

O Rheginos, do not lose yourself in details, nor live obeying the flesh for the sake of harmony. Flee from being scattered and being in bondage, and then you already have resurrection. If you know what in yourself will die, though you have lived many years, why not look at yourself and see yourself risen now? You have the resurrection, yet you go on as if you are to die when it is only the part destined to die that is moribund. Why do I put up with your poor training? Everyone finds a way, and there are many ways, to be released from this element and not to roam aimlessly in error, all with the end of recovering what one was at the beginning. (The Treatise on the Resurrection)

Resurrection, according to Paul in Romans 8:10-11, is when the logos/mind of God "dwells in you". Simply said, resurrection is reaching the Christ-Consciousness of the pleroma because here you awaken to your true perfect god-self.

Resurrection implies intellectual renewal made possible by understanding Jesus' Christ message. "The 'old man [henos anthropos] must be 'put off' (Colossians 3:9-10) in order to 'put on' the new spiritual man [pneumatic anthropos].

In this light, resurrection means the transition of our judgmental ego-consciousness to our nonjudgmental Christ-Consciousness .

This transition is made possible by understanding Jesus' knowledge teachings.

However some may claim but the apostle saith, we are saved by “the renewing of the Holy Spirit” (Titus 3:5).

He also says, we are "renewed by knowledge” (Colossians 3:10). In this, however, he does not contradict himself, but rather makes the one phrase explanatory of the other; as if he had said, “we are renewed by the Holy Spirit through knowledge.” The Holy Spirit renews or regenerates man intellectually and morally by the truth believed. “Sanctify them by thy truth,” says Jesus; “thy word, O Father, is truth” (John xvii. 17). “Ye are clean,” said he to his apostles, “through the word which I have spoken to you” (John xv. 3). God’s power is manifested through means. His Spirit is His power by which He effects intellectual, moral, and physical results. When He wills to produce intellectual and moral effects, it is by knowledge revealed by His Spirit through the prophets and apostles. This knowledge becomes power when received into “good and honest hearts”; and because God is the author of it, it is styled “the Knowledge of God” (2 Pet. i. 2), or “the word of truth” (James i. 18), by which He begets sinners to Himself as His sons and daughters. “The word of the truth of the gospel,”” the gospel of the kingdom.” “the incorruptible seed,” “the word,” “the truth as it is in Jesus,”” the word of the kingdom,”” the word of reconciliation,” “the law and the testimony,” “the word of faith,” “the sword of the spirit which is the word of God,” “the word of Christ,” “the perfection of liberty,” etc.-are all phrases richly expressive of” the power of God” by which He saves His people from their sins, and translates them into the Hope of the kingdom and glory to which He invites them. The truth is the power that makes men free indeed (John viii. 32, 36). Hence Jesus says, “My words are spirit, and they are life.” The prophets, Jesus, and the apostles were the channels through which it was transmitted to mankind; and the spirit the agent by which the knowledge was conveyed to them. Hence, the knowledge or the truth being suggested to the prophets by the spirit is sometimes styled “the spirit” (Rom. ii. 20). The spirit is to the truth as cause and effect; and by a very common figure of speech, the one is put for the other in speaking of them relatively to the mind and heart of man. So that the phrase “renewed by the holy spirit” is equivalent to renewed by the belief of the truth testified by the Holy Spirit (John xv. 26: xiv. 13-14).


The raising of man's mind and heart from the carnal mind to the higher Christ consciousness. This is accomplished by the quickening power of the Holy Spirit. "If the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you" (Rom. 8:11).

The resurrection is the lifting up of the whole mind and heart into the Christ consciousness. The resurrection lifts up the seat of reasoning and emotion of the mind and heart until they conform to the mind of God, and this renewal of the mind makes a complete transformation of the carnal mind or ego.

The resurrection is a transformation that takes place daily in all who are conforming their lives to the regenerating teachings of Jesus' anointed message. The resurrection takes place here and now in all who conform their lives to the spiritual law under which it works.

Now is the time of the resurrection. "The hour cometh, and now is, when the dead shall hear the voice of the Son of God" (John 5:25).

The power of the resurrection is the Christ. "I am the resurrection, and the life" (John 11:25). This resurrection is not of the future, "but hath now been manifested by . . . our Saviour Christ Jesus, who abolished death, and brought life and immortality to light" (II Tim. 1:10).

Resurrection, in the above sense, does not rule out life after death in the kingdom of God on earth, only that we can raise to a higher consciousness the Christ consciousness in the here and now before we entering the restored kingdom of God.

The resurrection takes place in us every time we rise to Jesus' realization of the perpetual indwelling life that is connecting us with the Father. A new flood of life comes to all who open their minds and their bodies to the living word of God.