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.

Valentinian Teaching on the Resurrection

Valentinian Teaching on the Resurrection

or

Christian Gnostic Understanding of the Resurrection

Before we begin the study we will have an opening reading from the gospel of Philip

Some people are afraid that they may arise from the dead naked, and so they want to arise in flesh. They do not know that it is those who wear the [flesh] who are naked. Those who are [able] to take it off are not naked.
“Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.
For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing.
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. (The Gospel of Philip)

Another reading from the gospel of Philip 

The lord rose from the dead. He became as he was, but now his body was perfect. He possessed flesh, but this was true flesh. Our flesh isn’t true. Ours is only an image of the true. (The Gospel of Philip)

# **Valentinian Teaching on the Resurrection**  

Welcome to Pleroma Pathways apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.  

From the previous study, we have already seen that the soul is mortal and that Valentinians do not believe in reincarnation but in the Resurrection of the body. Therefore, this study will focus on the Resurrection of the body.  

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

The Gospel of Philip presents a unique understanding of the Resurrection, emphasizing transformation rather than mere continuation of the earthly body. Below is the full passage, followed by a breakdown and commentary:  

> Some people are afraid that they may arise from the dead naked, and so they want to arise in flesh. They do not know that it is those who wear the [flesh] who are naked. Those who are [able] to take it off are not naked. “Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.  

Here, the Gospel of Philip addresses a common fear: the concern that the Resurrection will leave people exposed or without a body. However, it turns this fear on its head, stating that *those who are clothed in the flesh are actually the ones who are naked.* This aligns with Paul's teaching in *1 Corinthians 15:50*, which states that “flesh and blood cannot inherit the kingdom of God.” The passage contrasts two types of flesh—one that perishes and one that is transformed. The perishable flesh is the natural body subject to decay, while the flesh that inherits the kingdom is the transformed, incorruptible body of the Resurrection. This transformation is made possible through the flesh and blood of Jesus, which represent the divine reality that grants imperishability.  

> For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing.  

This passage interprets Jesus’ words in *John 6:53*—"Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you"—as a spiritual reality rather than a literal consumption of physical flesh. The flesh of Jesus is identified with *the Word* (Logos), and His blood is identified with *the Holy Spirit.* This highlights the Valentinian belief that participation in Christ is what leads to true life. Those who receive the Word and Spirit are *clothed*—meaning they are prepared for the transformed, incorruptible state of the Resurrection. This stands in contrast to those who remain in the perishable body, which is ultimately inadequate for the kingdom of God.  

> 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.  

The Gospel of Philip rejects both extreme positions—the idea that the body is simply discarded in favor of a purely spiritual resurrection and the idea that the current corruptible body continues unchanged. Instead, it argues that the flesh will indeed arise, but in a transformed state. The "word" within the flesh—meaning the divine principle within humanity—shows that the body is essential to the Resurrection. It is not a prison to be escaped, nor is it resurrected unchanged; rather, it is renewed and made fit for eternity.  

> 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.  

This passage emphasizes that the body is necessary for the Resurrection because it is the vessel through which divine realities manifest. While in this world, people are greater than their garments, in the kingdom of God, the “clothing” of divine transformation surpasses the earthly self. This echoes Paul's teaching in *1 Corinthians 15:53*—"this corruptible must put on incorruptibility, and this mortal must put on immortality." The perishable body is *clothed* with a new, incorruptible nature, just as the earthly body is given a glorified, spiritual reality.  

### **Resurrection and Judgment**  

The transformation of the body occurs after judgment. *2 Corinthians 5:9-11* states that all must appear before the judgment seat of Christ to receive what is due for their actions. *2 Timothy 4:1* affirms that Christ will judge the living and the dead at His coming. This judgment determines whether one is worthy of the imperishable body.  

Those approved at the judgment seat will receive the glorified, immortal body:  

*"For this corruptible must put on incorruption, and this mortal must put on immortality."* (*1 Corinthians 15:53*)  

This affirms the Valentinian teaching that the Resurrection is not a mere reanimation of the earthly body but a transformation into a higher, incorruptible state.  

### **Conclusion: The Valentinian Vision of Resurrection**  

1. **The Resurrection is bodily, not just spiritual.** The Gospel of Philip rejects the idea that only the spirit rises. The body will be transformed, not discarded.  

2. **The perishable body does not inherit the kingdom, but it must be changed.** The current physical body is corruptible, but through Christ’s Word and Spirit, it is renewed.  

3. **Those who receive the Word and Spirit are clothed for the kingdom.** The transformed body is given to those who partake in Christ, meaning resurrection is only possible through union with Him.  

4. **Judgment precedes transformation.** Believers appear before Christ’s judgment seat before being granted incorruptibility.  

Ultimately, Valentinian theology does not teach that the body is evil or that it is left behind. Instead, the Resurrection is a process in which the body is *clothed* with imperishability, becoming a glorified, spiritual body that is fit for the kingdom of God.

# **True Flesh: The Nature of the Spiritual Body in the Gospel of Philip**  

Welcome to Pleroma Pathways apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.  

The Gospel of Philip presents a profound teaching on the nature of the Resurrection body. It describes the body of the risen Christ as *true flesh*, distinguishing it from our current flesh, which is only an image of the true. This study will explore the meaning of *true flesh* and incorporate insights from a 19th-century writer on the nature of the spiritual body.  

### **The Gospel of Philip on the 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 passage contrasts the body of the risen Christ with the earthly bodies that humans currently possess. It states that Jesus' post-Resurrection body was *completely perfect*—a transformed, incorruptible state. This body is called *true flesh*, implying that the flesh of mortals is only a shadow or image of the real, glorified body.  

The phrase *conceived from what is imperishable* affirms that Jesus' Resurrection body was no longer subject to corruption. Unlike ordinary flesh, which is perishable and tied to mortality, *true flesh* is incorruptible and fully aligned with the divine. This transformation aligns with Paul’s teaching in *1 Corinthians 15:53*, where he states:  

> *This corruptible must put on incorruptibility, and this mortal must put on immortality.*  

Paul emphasizes that the Resurrection involves a fundamental change. The body that rises is not identical to the current, perishable body but is a perfected, spiritual body. This aligns with the Gospel of Philip’s statement that Jesus’ risen body *was not as he was* before.  

### **The Spiritual Body: Insights from a 19th-Century Writer**  

A 19th-century writer offers additional commentary on the nature of the *true flesh* and the spiritual body:  

> *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.*  

This description affirms that the Resurrection body is *corporeal*—not an immaterial ghost but a real, tangible body. However, it is no longer subject to the corruption of sin and decay. This aligns with the Gospel of Philip’s teaching that *true flesh* is distinct from ordinary flesh. The writer further connects this transformation to Jesus' own Resurrection, quoting *Romans 1:3-4*:  

> *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.*  

This passage highlights the distinction between the *flesh according to the seed of David* (mortal nature) and the glorified state Jesus attained through Resurrection. The Gospel of Philip’s *true flesh* is equivalent to this glorified, Spirit-empowered body.  

### **The Independence of the Spiritual Body**  

The 19th-century writer continues:  

> *That the Spiritual body is independent of atmospheric air for its support is clear from the ascension of the Lord Jesus. An animal body can only exist in water, or in atmospheric air, and at a comparatively low altitude above the surface of the earth. Now, the air does not extend beyond forty-five miles; consequently, beyond that limit, if they could even attain to it, creatures supported by breath in the nostrils could no more live than fish in the air. Beyond our atmosphere is the ether; through which they only can pass, who, like the Lord Jesus and the angels, possess a nature adapted to it.*  

This commentary reinforces the idea that *true flesh* is fundamentally different from our current bodies. While an earthly body requires air to survive, the spiritual body is sustained by the Spirit. This supports the Gospel of Philip’s claim that our present flesh is only an *image* of the true, rather than the final, perfected state.  

> *Jesus was changed into a Spirit, and was therefore enabled to pass through it to the right hand of the Majesty in the heavens.*  

This statement connects to the Gospel of Philip’s assertion that Jesus' Resurrection body was not the same as before. He underwent a transformation, attaining *true flesh*—a body adapted for divine existence.  

### **Jesus’ Post-Resurrection Body: Flesh and Bones, Not Blood**  

> *The Spiritual body is constituted of flesh and bones vitalized by the Spirit. This appears from the testimony concerning Jesus. 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, as at a former time. 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."* *(Luke 24:39)*  

This directly confirms the Gospel of Philip’s teaching. Jesus did not rise as a mere *spirit* but with *true flesh*, capable of being touched. However, this body was no longer dependent on blood for life. The writer explains:  

> *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 corresponds to *1 Corinthians 15:45*:  

> *The first man, Adam, became a living being; the last Adam became a life-giving spirit.*  

Jesus' Resurrection body was no longer animated by blood but by divine power. The Gospel of Philip calls this *true flesh*, indicating that the *real* human body is not the one sustained by perishable elements but the one transformed by the Spirit.  

### **Conclusion: True Flesh and the Spiritual Body**  

1. **The Gospel of Philip teaches that Jesus' Resurrection body was true flesh**—a perfected, incorruptible body distinct from ordinary mortal flesh.  

2. **The 19th-century writer confirms that the spiritual body is tangible and material, yet incorruptible and sustained by the Spirit rather than blood.**  

3. **Jesus' post-Resurrection body demonstrated this transformation**, as seen in *Luke 24:39* and *John 20:27*, where He invited His disciples to touch Him.  

4. **The distinction between current flesh and true flesh is echoed in Paul’s teaching** in *1 Corinthians 15:53*, which states that mortality must put on immortality.  

Ultimately, *true flesh* represents the glorified, imperishable body that believers will receive in the Resurrection. The Gospel of Philip affirms that Christ’s risen body was the model of what is to come, transforming our current perishable flesh into the perfect, spiritual body.

It is commonly said that the Gnostics denied the resurrection of the flesh on the ground that the flesh (being material) was evil and could have no part in the world of the spirit but the Gospel of Philip, Heracleon, Theodotus, and the Treatise on the Resurrection addressed to Rheginus show that the situation is somewhat more complex.

First Valentinians believed the soul is mortal not immortal 

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 destoyed 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] (Heracleon: Fragments from his Commentary on the Gospel of John)

Next Valentinians understand the soul to be the natural body:

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 (Theodotus: Excerpta ex Theodoto)

50 “Taking dust from the earth”: not of the land but a portion of matter but of varied constitution and colour, he fashioned a soul, earthly and material, irrational and consubstantial with that of the beasts. This is the man “according to the image.” But the man who is “according to the likeness” of the Creator himself, is he whom he has breathed into and inseminated into the former, placing in him by angels something consubstantial with himself. Inasmuch as he is invisible and immaterial, he called his substance “the breath of life,” but that which was given form became a “living soul,” and he himself confesses that it is so in the prophetic writings. (Theodotus: Excerpta ex Theodoto)

The Pleroma is corporeal

10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. (Theodotus: Excerpta ex Theodoto)

The first passage states that neither the world of spirit and intellect, nor the archangels, nor even the First-Created (likely referring to the highest spiritual beings) are shapeless, formless, or incorporeal.
It suggests that even in the spiritual realm (the Pleroma), beings have their own shapes and bodies. These shapes and bodies are not unsubstantial but have a definite form and substance.

In the context of the resurrection, this passage contributes to the broader Gnostic understanding of the relationship between the material and the spiritual. It challenges the idea that the spiritual realm is entirely incorporeal and suggests that even within the spiritual realm, there is a level of materiality or form.

The Nature of the Resurrection 

For the Apostle says, “For he who ascended is the same as he who descended.” And they call the Creator, the image of the Only-Begotten. Therefore even the works of the image are the same and therefore the Lord, having made the dead whom he raised an image of the spiritual resurrection, raised them not so that their flesh was incorruptible but as if they were going to die again. (Theodotus: Excerpta ex Theodoto)

The passage from "Theodotus: Excerpta ex Theodoto" begins by referencing an apostolic statement that suggests a connection between the one who ascended (presumably Christ) and the one who descended. It also refers to the Creator as the image of the Only-Begotten, which could imply a theological connection between God and the image He created. The key point here is that the resurrection described is not about making the flesh incorruptible. Instead, it seems to emphasize that those raised are still subject to death, albeit experiencing a spiritual resurrection.

It implies that those raised from the dead by the Lord are an "image of the spiritual resurrection" but not necessarily granted incorruptible flesh. This indicates that their resurrection might not be of the same nature as Jesus' resurrection.

Hebrews 11:35: In Hebrews, there is a reference to women receiving their dead raised to life again. This verse also introduces the idea of a "better resurrection" that some may obtain. This "better resurrection" can be seen as a more significant or elevated form of resurrection.

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>. (The Gospel of Philip)

As Christ rose from the grave and had his mortal body changed to an immortalized body, so the true believer will share his reward (Phil. 3:21). Through baptism we associate ourselves with Christ's death and resurrection, showing our belief that we, too, will share the reward which he received through his resurrection (Rom.6:3-5). Through sharing in his sufferings now, we will also share his reward: "Bearing about (now) in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body" (2 Cor. 4:10). "He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit" (Rom. 8:11). With this hope, we therefore wait for "the redemption of our body" (Rom. 8:23), through that body being immortalized.

His flesh is the word and his blood is the holy spirit

Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.

For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing. (The Gospel of Philip)

the readers are warned in another saying in the Gospel of Philip "neither to fear nor to love the flesh" but at a distinction is apparently drawn between the true flesh and a flesh which is only an image of the true

Flesh and blood are allegorized as the logos and the holy spirit. while literal flesh and blood cannot inherit the kingdom the word and holy spirit surely can.

Ignatius identifies the flesh with faith and the blood with love (Trall 8 Ign Rom 8:3)

The exposition of john 6:53 forms the transition between the two parts of this saying and is possibly the link which connects them. The flesh and blood we now have will not inherit the kingdom but the flesh of Jesus is true flesh and will inherit.

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.
 (Gospel of Philip)

The idea is that the true believer must rise in this mortal flesh in order to put on immortality to be clothed with the heavenly garment

And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye in what [state] ye were saved, in what ye received sight, if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come [to be judged] in the flesh.....so shall we also receive the reward in this flesh.

2 Clem. 9, for example, insists that we shall in this flesh receive our reward and Tertullian later deals with the question at length

Tertullian, who became a Christian about eighty-five years after the reception of the book of Revelation by the apostle John, that is, about a.d. 185, in writing upon the resurrection, says: "He who raises the dead to life will raise the body in its perfect integrity. This is part of the change which the body will undergo at the resurrection; for though the dead will be raised in the flesh, yet they who attain to the resurrection of happiness will pass into the angelic state and put on the vesture of immortality, according to the declaration of the apostle Paul, that 'this corruptible must put on incorruption, and this mortal must put on immortality;' and again, that 'our vile bodies will be changed that they may be fashioned like unto the glorious body of Christ.'"

In this testimony, Tertullian teaches, first, the resurrection of the same kind of flesh as that deposited in the grave; and, second, that those of them thus restored to life, who may be appointed to happiness do not remain in the same state, and of the same nature; but pass out of it in passing into the angelic state, and so putting on the vesture of immortality; in which, as Jesus expresses it, "they can die no more; for they are equal unto the angels; and are the children of the Deity, being the children of the resurrection" (Luke xx. 36). [This is for the consideration of those who style "mortal resurrection," as they term it, a new doctrine

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 (From The Treatise on the Resurrection)

The text argues that just as humans received flesh when entering the physical world, they will receive flesh in the Aeon after the Resurrection of the dead.

But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good. (From The Treatise on the Resurrection)

Resurrection as Truth and Transformation: Resurrection is described as a revelation of truth, a transformation of the perishable into imperishable, and a transition into newness.

For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion, but it is truth! Indeed it is more fitting to say that the world is an illusion, rather than the resurrection which came into being through our Lord and Saviour Jesus Christ (From The Treatise on the Resurrection)

It is difficult to avoid the conclusion that the author here is defending the doctrine of the resurrection.

Some are afraid lest they rise naked [this is the false (carnal) reasoning that Adam and Eve conceived after the fall]. Because of this they wish to rise in the flesh [they labor to accrue their own power and glory by making their own fruitless garments], and they do not know that it is those who wear the flesh who are naked [these are ignorant of the Truth and continue to covet the things of the world, these have not even the capacity to reject the truth as they have not yet found it]. It is those who [...] to unclothe themselves who are not naked [likely “it is those who [are not afraid] to unclothe themselves” – not afraid to look in the mirror and see their own nakedness (their own reckless behavior] and take steps to correct it]. What is this which will not inherit? This which is on us ["Flesh and blood (the carnal nature) shall not inherit the kingdom of God" –]. But what is this, too, which will inherit [the same body only it is now recognized as a holy temple conceiving a Christ within it]? It is that which belongs to Yahushua and his blood [the body comprised of those whom He “redeemed from among men” by His seed, the promise]. Because of this he said "He who shall not eat my flesh [receive the Word and digest it believing it to be true] and drink my blood [receive the spirit of Christ, i.e. the will of the Father and the anointing that comes with it] has not life in him". What is it? His flesh is the word [as opposed to our flesh which is falsehood and desires emanating from the 5 physical senses giving rise to our carnal nature)], and his blood is the Holy Spirit [the unction of spirit which makes us One in Him so that we might receive that perfect Law in our hearts guiding us in Agape Love and selfless giving]. He who has received these [both the “Word” “Christ in you” and “holy spirit” anointing] has food [accurate knowledge of the truth] and he has drink [the fountain of life – the Spirit of Truth which he becomes himself – “no one shall ask his brother for all will know Me”] and clothing [that white robe which is symbolic of immortality earnestly desiring to be clothed with our habitation which is from heaven]. I find fault with the others who say that it [the “fleshly body”] will not rise. Then both of them are at fault. You say that the flesh will not rise. But tell me what will rise, that we may honor you [the “body” of Christ, that “new creation”!]. You say the Spirit in the flesh [wrong – “in the body” the flesh (sarx) is not the body (soma) the ways of the flesh must be sacrificed that the newly formed son within the body might grow], and it is also this light [spiritual enlightenment] in the flesh [again wrong, for the same reason above]. (But) this too is a matter which is in the flesh [i.e. it is carnal thinking and those saying it do not apprehend the truth], for whatever you [the “natural man”] shall say, you say nothing outside the flesh. It is necessary to rise in this flesh [again, we must all enter the “water below” i.e. become individual living souls, “sown first in a physical body”], since everything exists in it [everything exists in the flesh it is necessary to rise in mortal flesh so that this mortal flesh can put on immortality.] In this world, those who put on garments are better than the garments [that which is visible by outward acts of love and compassion]. In the Kingdom of Heaven, the garments are better than those that put them on [the individual spirit receives the Father’s robe which is far greater than the “body” as those that put it on are glorified by it for it is the Fathers own character] (Philip 17).

The Chief Archon, the Papacy, and the Spirit of the Antichrist

The Chief Archon, the Papacy, and the Spirit of the Antichrist

In the Greek language, the word archon refers to a ruler, chief, or leader. In ancient Greek society, archons were principal magistrates, often holding significant political and judicial authority. The word archon carries the connotation of power and governance. In biblical and apocryphal texts, this term extends beyond just civil rulers, often being used metaphorically to describe spiritual leaders or figures that govern over belief systems. In the context of early Christianity, the archons also came to symbolize those who mislead or control the faithful, a role which would later be attributed to the Papacy.

"The rulers wanted to fool people, since they saw that people have a kinship with what is truly good. They took the names of the good and assigned them to what is not good, to fool people with names and link the names to what is not good. So, as if they were doing people a favor, they took names from what is not good and transferred them to the good, in their own way of thinking. For they wished to take free people and enslave them forever." (Gospel of Philip)

In this passage from the Gospel of Philip, the rulers (or archons) are described as those who deceive others by manipulating names and symbols. These rulers, referring here to the religious authorities, use names of goodness to create associations with what is inherently bad. They sought to lead the people away from true freedom and towards a false form of enslavement under their own control. This practice of deception through naming is a fundamental tool used by those in power to maintain control over others.

The rulers in this passage can be understood as the leaders of the Roman Catholic Church—the chief archon—who have used their positions to impose false doctrines and bind people to a distorted view of God. The Papacy and its system have historically represented the archons of Christianity, individuals who, by twisting the names of the Father, Son, and Holy Spirit, have established a false religious structure. They did not merely seek to deceive people with words; they used these names as masks to cover the truth of God’s unity and led many to worship a divided deity—an image of God distorted into three parts, which is not the true nature of God.

"They took the name of those that are good [holy] and gave it to those that are not good [false religious doctrines], so that through the names [the Father, the Son, and the Holy Spirit—the false doctrine of the Trinity] they might deceive men and bind them to those that are not good." (Gospel of Philip)

Here, the archons are said to have taken the name of goodness—an essential part of the true God—and attributed it to false doctrines. The false doctrine of the Trinity, as taught by the Papacy, is the primary deception being referenced here. By baptizing individuals in the name of the Father, the Son, and the Holy Spirit, the Papacy has essentially bound people to a false concept of God, obscuring the true, indivisible nature of God and replacing it with a divided and constructed "Trinitarian" deity. This false understanding of God, akin to a mask, has deceived countless followers into worshipping an image of God rather than the true, unified Creator.

The Papacy and its religious system have utilized this form of spiritual deception to gain power over individuals, ensuring that they remain bound to doctrines that mislead and oppress. These teachings, however, are not new—they have been part of the Antichrist spirit that works to lead people astray from the true knowledge of God. Just as the archons in the Gospel of Philip manipulated the names of the good for their own purposes, the Papacy has taken the names of holiness and used them to enforce its own teachings, thus keeping people enslaved to false beliefs.

"They created images or 'personas' of God in the form of the Trinity, using these false masks to deceive people. By assigning distinct 'faces' or 'roles' to the Father, Son, and Holy Spirit, they obscured the true, indivisible nature of God, leading people to believe in a divided deity."

The Trinity doctrine, a product of the Papacy and its religious influence, is an example of how these archons have used masks to deceive the faithful. By assigning different roles to the Father, Son, and Holy Spirit, they have created a distorted image of God. This deception binds people to a false understanding of God, leading them to worship a constructed persona rather than the true, unified Creator. The false image of God, represented by these masks, has been used to manipulate the faithful into serving an institution that seeks power and control, much like the archons in the Gospel of Philip.

The Papacy, as the chief archon, has perpetuated the spirit of the Antichrist by teaching doctrines that obscure the true nature of God. The Antichrist is not just a figure; it is a spirit of deception that denies the truth of God’s nature. By teaching the false doctrine of the Trinity, the Papacy has created a barrier between the people and the true God, leading them away from the path of salvation.

"These things they [the church leaders] knew, for they wanted to take the free man [ransomed, free from sin, born again, sanctified] and make him a slave to them forever."

The Papacy has continually sought to bind individuals to its system of control, using deception and false teachings to enslave them spiritually. The chief archon, the Papacy, has deceived people into believing in doctrines that lead them away from the truth of God and the freedom that comes from understanding His true nature. This manipulation of truth is the essence of the Antichrist spirit, which seeks to dominate and control, rather than liberate and reveal the truth of God’s love and freedom for His people.

The Papacy, with its false teachings and corrupt practices, embodies the spirit of the Antichrist. By distorting the image of God and deceiving the masses, the Papacy continues to fulfill its role as the chief archon, leading people away from the truth and into spiritual bondage. The false doctrine of the Trinity is just one example of how the Papacy has manipulated the names of the good to enslave people to a false understanding of God, binding them to a constructed image of the divine that is not true.

Becoming Christians according to the Gospel of Philip

How to become a Christian according to the Gospel of Philip

# Becoming Christians According to the Gospel of Philip  

## The Name "Christian"  

The word *Christian* appears three times in the New Testament (Acts 11:26; Acts 26:28; 1 Peter 4:16). The first recorded use of this term was in Antioch, Syria, where the followers of Jesus were identified as Christians.  

**Acts 11:26 (KJV)** – "And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch."  

The Greek word for *Christian* (Χριστιανός, *Christianos*) is derived from *Christos* (Χριστός), meaning "anointed one." In the Greek Septuagint, *Christos* is used to translate the Hebrew *Mašíaḥ* (מָשִׁיחַ), meaning "Messiah" or "anointed."  

The word rendered "called" in Acts 11:26 is *chrematisai*, meaning "to utter an oracle" or "to be divinely called." Some translations clarify that the name *Christian* was divinely appointed:  

- **Young’s Literal Translation**: "The disciples also were divinely called first in Antioch Christians."  

- **New World Translation (NWT)**: "It was first in Antioch that the disciples were by divine providence called Christians."  

Early non-Christian sources such as Josephus (*Antiquities of the Jews*, XVIII.3:3), Tacitus (*Annals*), and Pliny the Younger confirm that Christians were recognized by this name. Early Christian writings such as Ignatius (*Ephesians* 11.2; *Romans* 3.2) and the *Didache* (12.4) also affirm the term's significance.  

## The Gospel of Philip on Becoming a Christian  

The *Gospel of Philip*, discovered in 1948 among the *Nag Hammadi* texts, is classified as a Valentinian work. It uses the word *Christian* ten times and distinguishes between Jews, Romans, Greeks, and Christians.  

**"If you say, 'I am a Jew,' no one will be moved. If you say, 'I am a Roman,' no one will be disturbed. If you say, 'I am a Greek, barbarian, slave, free,' no one will be troubled. If you say, 'I am a Christian,' the [world] will be shaken. May I [receive the one] whose name the [world] cannot bear to hear."** (*Gospel of Philip*)  

This passage reflects the early Christian experience of persecution and the distinctiveness of their identity. Unlike ethnic categories (Jew, Greek, Roman), *Christian* was a spiritual designation open to all people.  

## The Anointing and the Name Christian  

The *Gospel of Philip* teaches that the name *Christian* comes from *anointing* rather than from *baptism*:  

**"The anointing is superior to baptism, for it is from the word 'anointing' that we have been called 'Christians,' certainly not because of the word 'baptism.' And it is because of the anointing that 'the Christ' has his name. For the Father anointed the Son, and the Son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything."** (*Gospel of Philip*)  

Although baptism is an important initiation, it is through anointing with the Holy Spirit that a believer truly becomes a Christian. This anointing was understood as the means by which the apostles transferred spiritual power, mirroring Jesus' own anointing:  

- **Acts 10:38** – "God anointed Jesus of Nazareth with the Holy Spirit and with power."  

- **2 Corinthians 1:21** – "Now He who establishes us with you in Christ and anointed us is God."  

The *Gospel of Philip* further states:  

**"Anyone who goes down into the water and comes up without receiving anything and says, ‘I am a Christian,’ has borrowed the name. But one who receives the Holy Spirit has the name as a gift."**  

This suggests that true Christian identity is not based on a ritual but on the reception of the Holy Spirit. The anointing with oil was symbolic of the deeper anointing of the Spirit, which marked a person as truly belonging to Christ.  

## Becoming Christ  

The *Gospel of Philip* goes beyond calling believers *Christians*—it teaches that the goal is to *become Christ*:  

**"We are born again through the Holy Spirit, and we are conceived through Christ in baptism with two elements. We are anointed through the spirit, and when we were conceived, we were united."** (*Gospel of Philip*)  

This passage implies that spiritual rebirth (*being born again*) through the Holy Spirit leads to the name *Christian*. However, true union with Christ (symbolized by anointing and baptism) brings about a transformation beyond mere Christian identity:  

**"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… This person is no longer a Christian but is Christ."** (*Gospel of Philip*)  

Here, the *Gospel of Philip* presents a mystical progression:  

1. A believer first receives the name *Christian* through anointing.  

2. As they grow spiritually, they move beyond being a *Christian* to becoming *Christ*.  

This idea is echoed in the concept of the believer being transformed into the divine image:  

**"People cannot see anything that really is without becoming like it… you have seen Christ and have become Christ, you have seen the Father and will become Father."** (*Gospel of Philip*)  

## Conclusion  

The *Gospel of Philip* presents a unique view of becoming a Christian. Unlike mainstream Christian teachings that emphasize baptism, this text highlights *anointing* with the Holy Spirit as the defining moment of Christian identity. The name *Christian* is received through this anointing, not merely through baptism.  

Furthermore, the *Gospel of Philip* teaches that being a Christian is not the final goal. Instead, spiritual growth leads one beyond the title *Christian* to full unity with Christ—*becoming Christ*. This reflects the Valentinian understanding of salvation as a process of divine transformation, where believers ultimately become one with Christ through the anointing of the Spirit.  

Thus, according to the *Gospel of Philip*, to become a Christian is to be anointed with the Spirit, but the journey does not end there. The true fulfillment of the Christian path is to be transformed into the very likeness of Christ.

How does a person become a Christian according to the Gospel of Philip? We well answer this question below but first we will look at the meaning of the name Christian 

The Name “Christian”

The word christian is used three times in the New Testament (Ac 11:26, Acts 26:28; 1Peter 4:16) It was first Antioch in Syrian that Christ’s followers became known as Christians. 

5546. Χριστιανός Christianos [khris-tee-an-os’]; from 5547; a Christian, i.e. the exponents of Christ: —  Christian.

— Gr. christianous: "Christ-like; Christ-ones." the Bible shows that it was a God-given name; they "were divinely called first in Antioch Christians" (Young’s) it confirmed their identity (Acts 26:28; 1Peter 4:16).

In the Greek Septuagint, christos was used to translate the Hebrew מָשִׁיחַ (Mašíaḥ, messiah), meaning "[one who is] anointed.

Acts 11:26  And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. (KJV)

The word rendered "called" is chrematisai, defined by Strong as "to utter an oracle, i.e., divinely intimate; by impl. to constitute a firm for business; (gen.) to bear as a title." The word is rendered "warned from God" in ch. 10:22. 

The NWT and Young’s Literal Translation specify that God was involed with the court megerstes using  the name “Christian”

Acts 11:26 and having found him, he brought him to Antioch, and it came to pass that they a whole year did assemble together in the assembly, and taught a great multitude, the disciples also were divinely called first in Antioch Christians. (Young’s Literal Translation)

Acts 11:26 and, after he found him, he brought him to Antioch. It thus came about that for a whole year they gathered together with them in the congregation and taught quite a crowd, and it was first in Antioch that the disciples were by divine providence called Christians. (NWT)

From this we can see that the name christian was divinely appointed

The earliest occurrences of the term in non-Christian literature include Josephus, referring to "the tribe of Christians, so named from him;" ( Josephus. "Antiquities of the Jews — XVIII, 3:3".)

Pliny the Younger in correspondence with Trajan; and Tacitus, writing near the end of the 1st century. In the Annals he relates that "by vulgar appellation [they were] commonly called Christians" (Tacitus, Cornelius; Murphy, Arthur (1836). The works of Cornelius Tacitus: with an essay on his life and genius, notes, supplements, &c. Thomas Wardle. p. 287.) and identifies Christians as Nero's scapegoats for the Great Fire of Rome. ( Bruce, Frederick Fyvie (1988). The Book of the Acts. Eerdmans. p. 228.)

We next see the word appear in other early Christian sources in Ignatius, Eph 11.2; Rom 3.2; Pol 7.3. Cf. too Did 12.4; MPol 3.1; 10.1; 12.1-2; EpDiog 1.1; 4.6; 5.1;

This brings us to the gospel of philip a lost christian text found in 1948 it has been classified as a Valentinian document the word Christian is used ten times in the Gospel of Philip the first few paragraphs in the Gospel of Philip make a distinction between a Hebrew and a Christian this is carried on later in the text which we will look at now

I am a Christian

If you say, “I am a Jew,” no one will be moved. If you say, “I am a Roman,” no one will be disturbed. If you say, “I am a Greek, barbarian, slave, free,” no one will be troubled. If you say, “I am a Christian,” the [world] will be shaken. May I [receive the one] whose name the [world] cannot bear to hear. (Gospel of Philip)

If you say, “I am a Jew,” no one will be moved. If you say, “I am a Roman,” no one will be disturbed. 

no one will be disturbed because the world loves its own

The Gentile symbolizes the material, the Jew symbolizes soulical and the Christian typifies the spiritual  .

If you say, "I am a Christian," the world will tremble 

This passage reflects a period when Christians had begun to be persecute for the name at any rate they are thought of as standing apart from other people

In the early years of the church from the 1st century until the 4th century AD Christianity was still a new and unknown faith. it was viewed with suspicion by many and internally Christianity was full of divisions with a huge variety of sects calling themselves christian. Greek Romam Barbarian and jew are fundamentally ethnic categories whereas Christians could come from any race nationality or culture from slaves or free men and women.

The Anointing

The anointing is superior to baptism, for it is from the word "anointing" that we have been called "Christians," certainly not because of the word "baptism". And it is because of the anointing that "the Christ" has his name. For the Father anointed the Son, and the Son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything.

Although baptism is often seen as the major expression of a convert’s faith, the Gospel of Philip regarded it as far less important than the anointing—it is only with the anointing that a convert can truly be termed a Christian. Receiving this title is the most immediate effect of anointing.

Notice that the name “Christian” (coming only after the anointing) is one that will make everyone "tremble.”

"And it is because of the anointing that "the Christ" has his name." Jesus was anointed at his baptism with holy spirit and power ()

The verb xplw and the name Christ occur in association in 2 Corinthians 1:21.

Segelberg (193) compares Theophilus ad Autol. i. 12, where it is said that we are called Christians because we are anointed with the oil of God. Tertullian (de Bapt. 7) also derives the name of Christ from the chrism (c£ Iren. Dem. 53; Froidevaux 114 n. 8).

For the Father anointed the Son, and the Son anointed the apostles [giving them the “power to become sons”], and the apostles anointed us [and still do to this day by the written Word].

"He who has been anointed possesses everything." is joint heir with Christ being joined together in union by the fellowship of the spirit

The anointing with literal oil is only symbolic of the anointing of the holy spirit. The anointing with the spirit appears to happen at the same time as the baptism:

Anyone who goes down into the water and comes up without receiving anything and says, “I am a Christian,” has borrowed the name. But one who receives the holy spirit has the name as a gift. A gift does not have to be paid back, but what is borrowed must be paid. This is how it is with us, when one of us experiences a mystery. (Gospel of Philip)

a definite going down and coming up, that is, it was not a baptism of sprinkling only.'

it is a baptism of full submersion in water

"he has borrowed the name at interest" his sin debt has not yet been forgiven (paid) and is accruing interest - this is what the christo-pagan community is all about.

it appears that at the same time a person goes down into the water they receive the holy spirit:

We are anointed through the spirit
"But one who receives the holy spirit has the name as a gift" 
The name of course is the "Christian" name the holy spirit is the anointing

no longer a Christian but is a Christ

We are born again through the holy spirit, and we are conceived through Christ in baptism with two elements. We are anointed through the spirit, and when we were conceived, we were united. No one can see oneself in the water or in a mirror without light, nor can you see yourself in the light without water or a mirror. So it is necessary to baptize with two elements, light and water, and light is chrism.(Gospel of Philip)

to be born again by the holy spirit is to receive the name christian.to be conceived by Christ is to become Christ

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)

receiving the name christian is only the beginning of the journey the end goal is to be come a Christ

People cannot see anything that really is without becoming like it. It is not so with people in the world, who see the sun without becoming the sun and see the sky and earth and everything else without becoming them.

Rather, in the realm of truth,
you have seen things there and have become those things,
you have seen the spirit and have become spirit,
you have seen Christ and have become Christ,
you have seen the [father] and will become father.

[Here] in the world you see everything but do not [see] yourself, but there in that realm you see yourself, and you will [become] what you see.



A Christian is a person who has been anointed with holy spirit
Christian means Christ-like; Christ-ones
A Christian as both Father and Mother