The Pleroma is Corporeal: A Valentinian Perspective

 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. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.

### A Systematic Analysis of a Valentinian Gnostic Fragment

The provided Valentinian Gnostic fragment offers a profound exploration of the nature of spiritual beings and the divine realm, particularly emphasizing the concept of corporeality within the Pleroma. This systematic analysis will closely examine the text word by word to extract its theological implications and clarify the Valentinian understanding of divine forms.

**“But not even the world of spirit and of intellect, nor the archangels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal…”**

The opening of the text makes a crucial assertion: even in the highest realms of spirit and intellect, and among the most exalted beings such as the archangels and the First-Created, there is no lack of shape, form, or corporeality. This statement challenges the common assumption that spiritual entities or realms are formless or abstract. It explicitly denies the notion that these divine beings exist without a figure or body, emphasizing that even “he himself,” likely referring to a supreme divine figure (potentially the Only-Begotten or the Son), possesses form and corporeality.

**“…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.”**

This passage further develops the idea by specifying that the shape and body of the supreme being correspond to his preeminence. This implies a direct relationship between the status of a spiritual being and its form. The higher the being in the spiritual hierarchy, the more refined and exalted its form and body. This principle is not limited to the supreme being but extends to the First-Created as well, who possess bodies that reflect their superior position over other subordinate beings. The notion of preeminence linked to corporeality suggests that form and body are not merely incidental but integral to the nature of spiritual beings.

**“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.”**

This line reinforces the earlier statements by asserting that everything that has come into existence possesses form and body. The phrase “not unsubstantial” is particularly significant because it affirms the tangible reality of all created beings, even if their corporeality is of a different order than that found in the natural world. The distinction “though unlike the bodies in this world” acknowledges that while the bodies of spiritual beings differ from physical bodies, they are nonetheless substantial and real within their own context.

**“Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father…”**

Here, the text contrasts the differentiated, gendered bodies of the natural world with the pure, sovereign form of the Only-Begotten in the spiritual realm. The Only-Begotten is described as having a form that is “exceedingly pure” and directly connected to the power of the Father. This indicates a form of corporeality that is both transcendent and intimately linked to divine authority and nature. The distinction between earthly and divine bodies is emphasized, yet the corporeality of the Only-Begotten is clearly affirmed.

**“…and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity.”**

The First-Created beings, though individually distinct and definable, share a unified state that reflects their equality and similarity. This suggests that while these beings are numerous and distinct in their forms, their corporeality does not introduce hierarchy or division among them. Instead, their forms reflect a harmonious and equal state, further illustrating the distinct nature of corporeality in the Pleroma.

**“For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son.”**

This passage likely refers to a group of seven exalted beings within the Pleroma, who exist in a state of perfection from the moment of their creation. The absence of inferiority or superiority among them further emphasizes the equality and unity in their forms and states. Their perfection implies a completeness in their corporeal existence, with no need for change or advancement, highlighting the static and eternal nature of their being.

**“And he is said to be ‘inapproachable Light’ as ‘Only-Begotten,’ and ‘First-Born,’ ‘the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,’ – and such a one shall not be found either among the First-Created or among men, – but they ‘always behold the face of the Father’ and the face of the Father is the Son, through whom the Father is known.”**

This section draws attention to the unique and exalted status of the Only-Begotten, who is associated with “inapproachable Light” and described as the “First-Born.” This being is beyond ordinary perception, yet is not formless or abstract. The Only-Begotten serves as the means through which the Father is known, emphasizing a tangible connection between the divine realms and corporeal forms.

**“Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.”**

The final lines assert that to see and to be seen requires form and corporeality. This reinforces the entire argument that even in the divine realm, form is necessary for interaction and perception. The “eye of the mind” refers to spiritual perception, which recognizes the corporeal forms in the Pleroma not through physical senses, but through a higher, intellectual faculty provided by the Father.

**Conclusion**

This systematic analysis of the Valentinian Gnostic fragment reveals a coherent and deliberate argument for the corporeality of the Pleroma and its inhabitants. The text systematically dismantles any notion of formlessness in the divine realm, asserting that even the highest spiritual beings possess tangible, substantial forms, though of a transcendent nature. This understanding of corporeality is central to the Valentinian vision of the Pleroma, where divine beings exist in perfect, incorruptible bodies that reflect their exalted status and eternal nature.

# The Pleroma is Corporeal: A Valentinian Perspective

### The Pleroma is Corporeal: A Valentinian Perspective

In the Valentinian Gnostic tradition, the concept of the Pleroma is often associated with the fullness of divine presence and the highest realm of spiritual existence. Contrary to interpretations that view the Pleroma as purely formless or immaterial, the text from which we draw our insights emphasizes a corporeal understanding of this divine fullness. To assert that the Pleroma is corporeal is to recognize it as having tangible, incorruptible, and substantial qualities, even if these qualities differ fundamentally from the physical bodies of the natural world.

The text explicitly counters the notion that the Pleroma, or any entities within it, are shapeless, formless, or devoid of body. It notes that neither the world of spirits and intellects, nor the archangels and First-Created beings, are without form or shape. This assertion directly challenges the idea that the divine or the Pleroma operates on a completely non-corporeal plane. Instead, it affirms that even the highest spiritual entities possess forms and bodies that reflect their elevated status.

The passage highlights that the Only-Begotten, who stands at the pinnacle of spiritual hierarchy, is not an abstract or formless entity but rather has a distinct form and nature. This form is described as exceedingly pure and sovereign, implying that it is tangible within the context of the divine realm. Similarly, the First-Created beings, despite being numerically distinct, share a unity and similarity in their forms. This uniformity suggests that their corporeality, although different from earthly forms, is consistent and defined.

The term “corporeal,” in this context, does refer to the conventional physicality experienced in the , incorruptible form of existence. The Pleroma’s corporeality is thus not subject to decay or imperfection, distinguishing it from the transient nature of worldly entities. The text reinforces that the entities within the Pleroma have their own forms, which are intrinsically linked to their preeminence and divine nature. 

Furthermore, the description of the Pleroma as “inapproachable Light” and the Only-Begotten as the embodiment of this light emphasizes the tangible yet transcendent nature of this divine realm. The “eye of the mind” mentioned in the text refers to an intuitive, spiritual perception that grasps the tangible essence of the Pleroma, beyond the sensory experiences of the natural world. This perception does not negate corporeality but rather acknowledges a different modality of presence and form.

It is crucial to note that the Pleroma’s corporeality, as described, is fundamentally different from the physical bodies encountered in the natural world. The incorruptibility and purity of the Pleroma's form signify a higher order of existence that remains unaffected by decay or imperfection. While the natural world is characterized by temporal and changeable physical forms, the corporeal nature of the Pleroma is marked by its eternal and unblemished quality.

In summary, the Valentinian perspective on the Pleroma asserts that it possesses a corporeal quality that is distinct from, yet fundamentally real. This corporeality is not about physical substance as understood in the natural world but refers to an incorruptible, eternal form that reflects the divine fullness and sovereignty. The entities within the Pleroma, including the Only-Begotten and the First-Created, are described as having defined and substantial forms, aligning with the notion that the divine realm is not formless or abstract but tangibly corporeal in its own transcendent way.

Read the text online http://www.gnosis.org/library/excr.htm

Corporeal Conceptions in Valentinian Thought: An Analysis of "Summer Harvest: A Psalm by Valentinus"

 Summer Harvest: A Psalm By Valentinus

In the spirit I see all suspended,

In the spirit I know everything held:

The flesh (Matter) hanging from the soul (Demiurge)

The soul held aloft by the air

The air (Logos) suspended from the ether (Pleroma)

Fruits manifest themselves out of the Depth

A child emerges from the womb

### Corporeal Conceptions in Valentinian Thought: An Analysis of "Summer Harvest: A Psalm by Valentinus"

Valentinian Gnosticism presents a rich and intricate cosmology that blends corporeal metaphors with spiritual realities. In “Summer Harvest: A Psalm by Valentinus,” the corporeal nature of the divine and cosmic realms is vividly illustrated through symbolic language. The psalm outlines a hierarchical structure of the universe that mirrors the corporeal dimensions of matter, soul, air, and ether, reflecting a view where even the highest spiritual realms possess a form of corporeality.

*### The Corporeal Nature of the Pleroma in "Summer Harvest: A Psalm by Valentinus"

The psalm "Summer Harvest" by Valentinus offers a poetic and profound insight into the nature of the divine Pleroma, illustrating its corporeal aspects through a rich tapestry of metaphors and symbolic relationships. By examining the imagery and relationships described in the psalm, we can discern how the Pleroma is presented as a tangible and corporeal reality, distinct from mere abstract or intangible concepts.

**1. The Structural Hierarchy of the Divine**

The psalm begins with a vision of all things suspended, indicating a structured and interrelated divine order: 

"In the spirit I see all suspended,  

In the spirit I know everything held."

This imagery sets the stage for understanding the Pleroma's corporeal nature. The act of suspension suggests a physical relationship between various elements, each supporting and held by the other. This depiction aligns with the concept of the Pleroma being a structured, tangible realm where entities are not merely abstract ideas but have a physical-like interaction with each other.

**2. The Relationship Between Flesh and Soul**

The psalm describes the relationship between the flesh and the soul:

"The flesh (Matter) hanging from the soul (Demiurge)  

The soul held aloft by the air."

Here, the "flesh" and "soul" are presented in a physical hierarchy. The flesh, representing the lower aspects of existence, is described as "hanging" from the soul. This imagery suggests a tangible connection where the soul supports and maintains the flesh. The soul, in turn, is supported by the air, further indicating a physical chain of existence and support. This hierarchical structure implies that the Pleroma, by extension, includes and transcends these physical relationships, embodying a tangible reality.

**3. The Air as the Logos and Its Connection to the Ether**

The psalm continues:

"The air (Logos) suspended from the ether (Pleroma)."

In this line, the air, identified with the Logos, is described as being suspended from the ether, which represents the Pleroma. The use of "suspended" implies a physical and relational connection between the air and the ether. The Pleroma, therefore, is not just a concept but a tangible realm from which the Logos and other elements derive their existence. The corporeal nature of the Pleroma is highlighted by its role as the foundational support for other elements within this divine hierarchy.

**4. The Manifestation of Fruits and the Emergence of a Child**

The psalm concludes with imagery of growth and emergence:

"Fruits manifest themselves out of the Depth  

A child emerges from the womb."

These lines use physical metaphors to describe the divine process. Fruits emerging from the Depth signify the tangible results of the Pleroma’s influence, while the birth of a child from the womb represents the physical manifestation of divine creation. The use of such imagery reinforces the idea that the Pleroma is corporeal, as it produces tangible outcomes and supports the natural processes of existence. The Pleroma’s role in generating and sustaining life aligns with the concept of it being a physical, tangible reality.

**5. The Pleroma as a Corporeal Entity**

Throughout the psalm, the Pleroma is depicted through physical metaphors and relational imagery that suggest a tangible, corporeal quality. The physical support structures, such as the air supporting the soul and the ether supporting the Logos, underscore the idea that the Pleroma is not merely a conceptual or abstract realm but a substantial and active presence within the divine order.

The Pleroma’s corporeality is further emphasized by its role in the natural world, influencing and sustaining various elements and processes. This tangible aspect of the Pleroma reflects its profound impact on both the divine and natural realms, affirming its status as a physical, corporeal reality.

In summary, "Summer Harvest: A Psalm by Valentinus" presents the Pleroma as a tangible, physical entity through its structured relationships and manifestations. The corporeal nature of the Pleroma is depicted through hierarchical support systems, physical metaphors of growth, and the tangible outcomes of divine processes. This portrayal underscores the Pleroma’s role as a foundational and substantial aspect of the divine realm, bridging the abstract and the tangible in the cosmic order..

The Corporeal Nature of the Pleroma in the Tripartite Tractate

 ### The Corporeal Nature of the Pleroma: Insights from the Tripartite Tractate

### The Corporeal Nature of the Pleroma in the Tripartite Tractate

In the *Tripartite Tractate*, the understanding of the divine Pleroma encompasses a nuanced view of corporeality, extending beyond simple physicality. This treatise delves into the nature of the Father, the Son, and the role of the Demiurge, framing the divine interactions in a manner that reveals the corporeal nature of the Pleroma.

**1. The Father’s Transcendence and Form:**

The *Tripartite Tractate* describes the Father as the "unbegotten one" who is beyond all comprehension and perception. He is characterized as "incomprehensible," "unknowable," "invisible," "ineffable," and "untouchable." Despite these attributes, the text asserts that the Father knows Himself completely, including His form and greatness. This self-knowledge suggests that the Father has a form, even though it is beyond human understanding and not perceived in the conventional senses. This notion implies that the divine form is not formless or abstract but exists in a tangible and real sense at a level above ordinary perception.

**2. The Son as the Form of the Formless:**

The Son is described as "the form of the formless," "the body of the bodiless," and "the face of the invisible." This language indicates that while the Father is beyond direct perception and description, the Son embodies these divine attributes in a way that makes them accessible and comprehensible to creation. The Son represents the Father's form and presence, effectively becoming the tangible expression of the otherwise intangible divine nature.

**3. The Demiurge’s Role and Corporeality:**

In the *Tripartite Tractate*, the Demiurge is depicted as an entity with a significant role in the divine hierarchy. The Demiurge is described as being used by the Logos as a "hand" and "mouth" to interact with and shape the lower realms. This characterization implies that the Demiurge, while subordinate to higher divine principles, operates with a form and function that allow interaction with the natural world. The Demiurge acts as a mediator, embodying the divine will and facilitating its expression in a corporeal manner.

**4. The Concept of Corporeality in the Divine Hierarchy:**

The corporeal nature of the Pleroma, as described in the *Tripartite Tractate*, suggests that divine entities, including the Father and the Son, possess a form that is not merely abstract but has tangible, perceivable qualities within the context of their respective realms. The Pleroma is portrayed as having a structured and substantial reality, even if it transcends the ordinary physical experiences of the natural world. The divine forms are integral to the functioning and interaction of the higher spiritual realms, extending downwards through the hierarchy from the Father to the Demiurge and the archons.

**5. Divine Interaction and the Body Politic:**

The text also reflects the idea of a "body politic" or a divine corporation where different levels of divine entities interact and function together. The Logos uses the Demiurge as a means to effect change and administer order within the lower realms. This organizational structure implies that the Pleroma’s corporeal nature allows for a complex interaction of divine and semi-divine beings, each with specific roles and forms contributing to the overall divine operation.

In summary, the *Tripartite Tractate* presents the Pleroma as possessing a corporeal nature that is both tangible and structured, despite being beyond the direct perception of the natural world. The Father, Son, and Demiurge all participate in this corporeal dimension, with each playing a distinct role in the divine hierarchy and its interaction with the lower realms. This understanding emphasizes that the divine realm, while transcendent, is also deeply structured and manifest in ways that enable interaction across different levels of existence.

The Corporeal Nature of the Pleroma in the Gospel of Truth

 The Gospel of Truth 

When he had appeared, instructing them about the Father, the incomprehensible one, when he had breathed into them what is in the thought, doing his will, when many had received the light, they turned to him. For the material ones were strangers, and did not see his likeness, and had not known him. For he came by means of fleshly form, while nothing blocked his course, because incorruptibility is irresistible, since he, again, spoke new things, still speaking about what is in the heart of the Father, having brought forth the flawless Word.

When light had spoken through his mouth, as well as his voice, which gave birth to life, he gave them thought and understanding, and mercy and salvation, and the powerful spirit from the infiniteness and the sweetness of the Father. 

Therefore, all the emanations of the Father are pleromas, and the root of all his emanations is in the one who made them all grow up in himself. He assigned them their destinies. Each one, then, is manifest, in order that through their own thought <...>. For the place to which they send their thought, that place, their root, is what takes them up in all the heights, to the Father. They possess his head, which is rest for them, and they are supported, approaching him, as though to say that they have participated in his face by means of kisses. But they do not become manifest in this way, for they are not themselves exalted; (yet) neither did they lack the glory of the Father, nor did they think of him as small, nor that he is harsh, nor that he is wrathful, but (rather that) he is a being without evil, imperturbable, sweet, knowing all spaces before they have come into existence, and he had no need to be instructed. 

### The Corporeal Nature of the Pleroma in the Gospel of Truth

The *Gospel of Truth*, a significant Gnostic text, offers an intricate portrayal of the divine realm, specifically the nature of the Pleroma and its relationship with the natural world. The text emphasizes the tangible, corporeal aspects of the Pleroma, which stands in contrast to the purely abstract or intangible divine conceptions often found in other religious traditions. Here, we explore the corporeal nature of the Pleroma as depicted in the *Gospel of Truth*, focusing on its manifestations and the implications for understanding the divine.

**1. The Appearance of the Divine:**

In the *Gospel of Truth*, the divine emanation is described as having appeared in a form accessible to the natural world, though not constrained by it. The text notes, “When he had appeared, instructing them about the Father, the incomprehensible one,” indicating that while the divine instruction was delivered in a form comprehensible to humanity, the true essence of the Father remains beyond full human grasp. This form was not merely symbolic but was a tangible expression of the divine, suggesting that the Pleroma, though transcendent, can manifest in ways that interact with the natural world.

**2. The Incorruptibility and Form of the Divine:**

The *Gospel of Truth* asserts that the divine form is incorruptible and irresistible: “For he came by means of fleshly form, while nothing blocked his course, because incorruptibility is irresistible.” This statement highlights that the divine, though appearing in a form that engages with the natural world, maintains its intrinsic incorruptibility. The term “fleshly form” suggests that the divine manifestation had a tangible, physical quality that could be perceived and interacted with in the natural world. This corporeal aspect of the divine does not diminish its transcendence but rather affirms its ability to manifest within physical reality.

**3. The Emanations of the Father:**

The text further describes that “all the emanations of the Father are pleromas,” which signifies that these emanations possess a tangible presence within the divine structure. The Pleroma is depicted as encompassing all divine emanations, which are fully integrated and manifest within this divine totality. These emanations, while part of the divine whole, retain their distinctness and contribute to the overall corporeal nature of the Pleroma. The statement that the Pleroma has a corporeal quality aligns with the idea that the divine can be both transcendent and physically manifest.

**4. The Relationship Between Emanations and the Divine:**

The text explains that each emanation has its own destiny and is connected to the Father through their thought and presence: “He assigned them their destinies. Each one, then, is manifest, in order that through their own thought <...>.” This suggests that while each emanation has a unique role and purpose, they all are integrated into the Pleroma, which acts as a cohesive, corporeal entity. The idea that emanations are supported and directed by the Father highlights the dynamic interplay between the divine and the natural world, reinforcing the corporeal nature of the divine realm.

**5. The Divine’s Imperturbable Nature:**

Finally, the *Gospel of Truth* portrays the Father as “a being without evil, imperturbable, sweet, knowing all spaces before they have come into existence.” This description underscores the divine’s pervasive influence and inherent goodness. Despite the corporeal nature of the Pleroma, the Father is portrayed as untroubled by external influences and possessing an omniscient awareness of all that exists and will come into existence. The tangible quality of the Pleroma, therefore, does not imply any diminishment of the divine’s inherent purity and perfection.

In summary, the *Gospel of Truth* provides a compelling depiction of the Pleroma as a corporeal and tangible divine realm. This portrayal affirms that the divine can be manifest within the natural world, interacting with it in a meaningful way while maintaining its transcendent and incorruptible nature. The corporeal aspect of the Pleroma, as described in this text, highlights a nuanced understanding of the divine that bridges the transcendental and the tangible, offering a profound perspective on the nature of divine presence and interaction with the world.

Commentary on **"This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly"** from the **Treatise on the Resurrection

 ### Commentary on **"This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly"** from the **Treatise on the Resurrection**

**Contextual Understanding:**

In the **Treatise on the Resurrection**, the statement "This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly" pertains to the transformation that occurs through resurrection. To unpack this, it's essential to understand the terms used and their implications within the Valentinian Gnostic framework.

**1. "Spiritual Resurrection":**

The term "spiritual resurrection" refers to the profound transformation that goes beyond mere physical restoration. It denotes a fundamental change in the state of existence, aligning with the divine nature of the Pleroma. In this sense, resurrection is not just a return to life but an elevation to a higher, incorruptible state of being that reflects the divine fullness and perfection.

**2. "Psychic" and "Fleshly":**

In Valentinian thought, "psychic" and "fleshly" are synonymous terms for what is commonly understood as the physical body or mortal nature. This equivalence is crucial for interpreting the text correctly. The term "psychic" refers to the body of the soul or the physical aspect of human nature, as highlighted by 1 Corinthians 15:44, which discusses the resurrection of the body as a body of spirit, contrasting it with the "body of soul" (psychic). This signifies that both terms describe the same concept of mortal, physical existence.

**3. "Swallows Up":**

The phrase "swallows up" implies a transformative process where the spiritual resurrection absorbs and surpasses the previous state of being. This indicates that the spiritual resurrection overcomes and transcends the limitations of the psychic (or fleshly) body. The transformation is not merely additive but fundamentally superior, implying that the spiritual state fully encompasses and surpasses the previous physical condition.

**4. Refutation of the Immortality of the Soul:**

The treatise rejects the idea of the soul's immortality, which is consistent with Valentinian beliefs. Instead, it aligns with the view that both the soul and the body are subject to transformation. The soul, as described in texts like Matthew 10:28 and 1 Corinthians 15:54, is not immortal by itself but is transformed along with the body in the resurrection. This underscores that the resurrection is a complete renewal rather than an eternal persistence of the soul in its current form.

**5. Equivalence of Soul, Flesh, and Body:**

According to the Valentinian perspective, soul, flesh, and body are equivalent expressions. The treatise suggests that "soul" and "flesh" are not distinct entities but refer to the same physical reality. This equivalence means that the resurrection affects both the psychic (or soul-body) and the fleshly (or physical body) aspects of human existence, leading to a complete transformation into a spiritual state.

**Conclusion:**

The statement from the **Treatise on the Resurrection** highlights that the spiritual resurrection encompasses and transforms both the psychic and fleshly aspects of human nature. By equating these terms, the treatise emphasizes that the resurrection involves a profound change from mortal to divine, incorporating all aspects of human existence into a higher, incorruptible state. This transformation reflects the Valentinian belief that resurrection is not just a return to life but a complete elevation to the divine fullness of the Pleroma.

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.

a paragraph-by-paragraph commentary on the **"Treatise on the Resurrection

 Here is a paragraph-by-paragraph commentary on the **"Treatise on the Resurrection"** with an understanding of the Pleroma being corporeal and the soul being mortal:

### 1. The Pursuit of Knowledge and Rest

**"Some there are, my son Rheginos, who want to learn many things. They have this goal when they are occupied with questions whose answer is lacking. If they succeed with these, they usually think very highly of themselves. But I do not think that they have stood within the Word of Truth. They seek rather their own rest, which we have received through our Savior, our Lord Christ. We received it when we came to know the truth and rested ourselves upon it. But since you ask us pleasantly what is proper concerning the resurrection, I am writing you that it is necessary. To be sure, many are lacking faith in it, but there are a few who find it. So then, let us discuss the matter."**

This opening establishes a contrast between those who pursue knowledge for its own sake and those who seek true understanding through divine revelation. The **"rest"** mentioned refers to the peace and assurance found in the truth of Christ’s teachings. The treatise then addresses the question of the resurrection, acknowledging that while many struggle with this concept, it is essential for those who seek spiritual truth.

### 2. Christ’s Dual Nature and Purpose

**"How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature - but I call it 'Death'. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence."**

This paragraph reflects on Christ's dual nature—human and divine—and His mission. By embodying both aspects, Christ overcame **"Death"** (the Law of Nature) and facilitated the **"restoration to the Pleroma."** The Pleroma, here described as the divine fullness, was pre-existent and is a state to which humanity is restored through Christ’s resurrection. This underscores the Valentinian belief in the tangible, corporeal nature of the divine realm.

### 3. The Clarity of Truth and the Revelation of Existence

**"I know that I am presenting the solution in difficult terms, but there is nothing difficult in the Word of Truth. But since the Solution appeared so as not to leave anything hidden, but to reveal all things openly concerning existence - the destruction of evil on the one hand, the revelation of the elect on the other. This is the emanation of Truth and Spirit, Grace is of the Truth."**

The speaker acknowledges that while the concepts may seem complex, the **"Word of Truth"** is clear. The **"Solution"**—which refers to the teachings of Christ—reveals the full scope of existence, including the defeat of evil and the revelation of those chosen for salvation. This emphasizes that divine truth is ultimately accessible and transformative.

### 4. The Savior’s Victory Over Death

**"The Savior swallowed up death - (of this) you are not reckoned as being ignorant - for he put aside the world which is perishing. He transformed himself into an imperishable Aeon and raised himself up, having swallowed the visible by the invisible, and he gave us the way of our immortality. Then, indeed, as the Apostle said, 'We suffered with him, and we arose with him, and we went to heaven with him'. Now if we are manifest in this world wearing him, we are that one’s beams, and we are embraced by him until our setting, that is to say, our death in this life. We are drawn to heaven by him, like beams by the sun, not being restrained by anything. This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly."**

This passage emphasizes the Savior’s triumph over death and His transformation into an "imperishable Aeon." The "spiritual resurrection" is portrayed as a transformative process where the spiritual realm encompasses and transcends both the psychic (the body of the soul) and fleshly (corruptible) aspects. It is important to note that "psychic," referring to the body of the soul, and "fleshly" are equivalent expressions, denoting the same concept of mortal and sensory dimensions. The imagery of being drawn to heaven like "beams by the sun" illustrates the profound elevation and integration into the divine fullness.

### 5. Faith versus Persuasion and the Role of Philosophy

**"But if there is one who does not believe, he does not have the (capacity to be) persuaded. For it is the domain of faith, my son, and not that which belongs to persuasion: the dead shall arise! There is one who believes among the philosophers who are in this world. At least he will arise. And let not the philosopher who is in this world have cause to believe that he is one who returns himself by himself - and (that) because of our faith! For we have known the Son of Man, and we have believed that he rose from among the dead. This is he of whom we say, 'He became the destruction of death, as he is a great one in whom they believe.' Great are those who believe."**

Here, the text emphasizes that the resurrection is a matter of **faith**, not merely intellectual persuasion. While some philosophers may acknowledge resurrection, true belief involves understanding and accepting the resurrection of Christ, which is foundational for overcoming death. The **"destruction of death"** achieved by Christ is central to this belief.

### 6. The Eternity of the Elect and the Truth of Salvation

**"The thought of those who are saved shall not perish. The mind of those who have known him shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall into the foolishness of those who are without knowledge, but we shall enter into the wisdom of those who have known the Truth. Indeed, the Truth which is kept cannot be abandoned, nor has it been. 'Strong is the system of the Pleroma; small is that which broke loose (and) became (the) world. But the All is what is encompassed. It has not come into being; it was existing.' So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life. That which came into being on your account, is it not yours? Does not that which is yours exist with you? Yet, while you are in this world, what is it that you lack? This is what you have been making every effort to learn."**

The text asserts the eternal nature of those who are saved and who understand the truth. The **"Pleroma"** is depicted as an unchanging, encompassing reality, while the natural world is transient. The **"resurrection"** is framed as a return to a more perfect state, where the divine nature is fully realized. The rhetorical questions about receiving flesh in the Aeon underscore the belief in a transformed, perfected state beyond earthly existence.

### 7. The Nature of Corruption and Grace

**"The afterbirth of the body is old age, and you exist in corruption. You have absence as a gain. For you will not give up what is better if you depart. That which is worse has diminution, but there is grace for it."**

This paragraph contrasts the decay associated with earthly life with the promise of a better existence after death. The **"afterbirth"** of the body, which is old age and corruption, is viewed as a temporary state that will be transcended. The **"grace"** refers to the divine favor that leads to the ultimate resurrection and salvation.

### 8. Redemption and Salvation

**"Nothing, then, redeems us from this world. But the All which we are, we are saved. We have received salvation from end to end. Let us think in this way! Let us comprehend in this way!"**

This emphasizes that redemption and salvation are not achieved by escaping the natural world but by embracing the divine **"All"** that encompasses everything. Salvation is comprehensive and complete, reflecting a full return to the divine fullness of the Pleroma.

### 9. Understanding the Nature of Resurrection

**"But there are some (who) wish to understand, in the enquiry about those things they are looking into, whether he who is saved, if he leaves his body behind, will be saved immediately. Let no one doubt concerning this. [...]. indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise."**

Here, the text clarifies that **"resurrection"** involves the transformation of the living aspects of a person rather than a mere return of the physical body. The saved are those whose spiritual essence, rather than their perishable physical form, is restored and perfected.

### 10. The True Nature of Resurrection

**"What, then, is the resurrection? It is always the disclosure of those who have risen. For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion. It is no illusion, but it is truth! Indeed, it is more fitting to say the world is an illusion, rather than the resurrection which has come into being through our Lord the Savior, Jesus Christ."**

The resurrection is

 presented as a profound reality, evidenced by biblical figures like Elijah and Moses. The natural world is characterized as an illusion in comparison to the truth of the resurrection, which signifies the real and enduring transformation that Christ’s resurrection brings.

### 11. The Illusory Nature of the World

**"But what am I telling you now? Those who are living shall die. How do they live in an illusion? The rich have become poor, and the kings have been overthrown. Everything is prone to change. The world is an illusion! - lest, indeed, I rail at things to excess!"**

The world is an illusion not because it is physical but because it is corruptible. The transient nature of worldly status and conditions, characterized by constant change and impermanence, reinforces this idea in contrast to the eternal truth of the resurrection.

### 12. The Nature of Resurrection as Truth

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

The resurrection is portrayed as the ultimate truth, bringing imperishability and light into the realm of the perishable and dark. It signifies a profound transformation and fulfillment, characterized by the Pleroma’s completeness and the divine goodness that sustains it.

### 13. The Call to Embrace the Resurrection

**"Therefore, do not think in part, O Rheginos, nor live in conformity with this flesh for the sake of unanimity, but flee from the divisions and the fetters, and already you have the resurrection. For if he who will die knows about himself that he will die - even if he spends many years in this life, he is brought to this - why not consider yourself as risen and (already) brought to this? If you have the resurrection but continue as if you are to die - and yet that one knows that he has died - why, then, do I ignore your lack of exercise? It is fitting for each one to practice in a number of ways, and he shall be released from this Element that he may not fall into error but shall himself receive again what at first was."**

The final passage urges **Rheginos** to embrace the resurrection fully and live accordingly, rather than being constrained by the natural world. Understanding oneself as already resurrected helps transcend the limitations of earthly existence and aligns with the divine truth of the Pleroma.

### 14. Concluding Remarks and Blessings

**"These things I have received from the generosity of my Lord, Jesus Christ. I have taught you and your brethren, my sons, considering them, while I have not omitted any of the things suitable for strengthening you. But if there is one thing written which is obscure in my exposition of the Word, I shall interpret it for you (pl.) when you (pl.) ask. But now, do not be jealous of anyone who is in your number when he is able to help. Many are looking into this which I have written to you. To these I say: Peace (be) among them and grace. I greet you and those who love you (pl.) in brotherly Love."**

The treatise concludes with a personal note of instruction and encouragement, affirming that the teachings are divinely inspired and inviting further inquiry into any unclear aspects. The final blessing emphasizes peace and grace, reinforcing the communal and spiritual bonds among believers.

This commentary reflects the core themes of the treatise and integrates the understanding of the Pleroma and the nature of resurrection within the Valentinian framework.

Gospel of Thomas Saying 51

In a profound teaching, Jesus responds to his disciples' question about when rest will come to the dead and when the new world will arrive. His answer reveals a deep spiritual truth: "This rest that you wait for has already come, and you have not recognized it." This teaching emphasizes that the concept of rest and the new world are not bound to physical death but are accessible in a spiritual sense.

The rest Jesus refers to is not about physical death but about liberation from sin and the old life. To understand this, one must recognize that spiritual rest comes from dying to one's old self and sins. This concept is central to the Christian understanding of salvation and spiritual rebirth. According to this perspective, a person enters into rest and experiences the new world by undergoing a spiritual transformation. This transformation involves dying to sins and embracing a new life through rebirth by the Spirit and the Word.

Pauline epistles, such as Romans and Colossians, articulate this idea with clarity. In Romans 6:2-11 and Colossians 2:20, Paul describes how believers are baptized into Christ’s death, symbolizing a death to sin and a new life in Christ. This process is described as a moral and spiritual resurrection. The “New Man” emerges when one perceives and accepts "the truth as it is in Jesus." This is not merely a theoretical understanding but an experiential reality where one is transformed by the truth and becomes spiritually alive.

This spiritual resurrection, or moral regeneration, must precede the physical resurrection at the end of time. If a person does not experience this moral rebirth in their lifetime, they will not partake in the future resurrection of the body. Thus, spiritual regeneration is a prerequisite for the future physical resurrection.

Furthermore, the notion of being "dead to the law" as discussed in Romans 7:4 and Galatians 2:19 underscores the transformative power of faith. The law represents a form of bondage that believers are freed from through their union with Christ. This freedom is not merely a legalistic shift but a profound change in one’s moral and spiritual state.

The process of moral conception and quickening described in Ephesians 2:1-5 highlights the distinction between mere intellectual knowledge of divine truths and a genuine spiritual transformation. An unquickened sinner is merely a theorist, someone who speculates about divine matters without being morally affected. In contrast, a quickened believer has undergone a profound inner transformation, becoming a new creation with a purified heart, guided by love and truth.

The Gospel of Philip further illuminates this idea by suggesting that a Gentile, or someone outside the covenant of faith, has not truly lived to die in a spiritual sense. On the other hand, one who believes in the truth and embraces it experiences true life and is thus in a state of danger of dying because they are spiritually alive. This paradox underscores the deep spiritual reality where true life is found in embracing and living the truth.

In summary, the teachings of Jesus and the writings of Paul and other early Christian texts emphasize that spiritual rest and the new world are experienced through a profound transformation in this life. This involves dying to sin, being baptized into Christ’s death, and living a new life empowered by the Spirit. Understanding and accepting this truth brings one into a state of spiritual rest and readiness for the future resurrection.

In Thomas Saying 51, the disciples ask Jesus about the timing of the rest for the dead and the arrival of the new world. Jesus replies, "This rest that you wait for has already come, and you have not recognized it." This response shifts the focus from a future event to a present reality.

Here, the "rest" refers to the spiritual rest and peace found in Christ, as described in 2 Corinthians 12:9 and Matthew 11:28-30. Jesus' teaching, which is gentle and not burdensome, offers this rest as opposed to the heavy yoke of the law. This concept is supported by Thomas Saying 90, which emphasizes the ease and relief found in Jesus’ teachings compared to the rigid demands of the law.

The "new world" Jesus mentions is identified with the age of grace inaugurated by His ministry. From the time Jesus began preaching the good news until the future arrival of the kingdom on earth, this period represents the new world. However, this new world will evolve into a new heaven and a new earth when the kingdom fully manifests. This future transformation will be succeeded by the final age, beyond the millennium, ushering in the "ages of the ages" with no end.

Pauline epistles support this transformation. Romans 6:2, 6:7, 6:11, and 6:13 discuss being dead to sin and alive in Christ, while Ephesians 2:1 and 2:5 highlight spiritual resurrection and new life. Colossians 2:13 and 1 Peter 2:24 talk about being made alive through Christ’s work. These passages collectively illustrate that spiritual rebirth and newness of life are current realities for believers.

Thomas Saying 51 can be understood as follows: When the disciples inquire about when spiritual repose and the new earth will come, Jesus reveals that these are not distant future events but present realities. The "repose of the dead" refers to finding rest from sin through spiritual rebirth, which has already been made available through Jesus. The "new earth" symbolizes the inner kingdom of God, which is already present within believers and not subject to external observation.

Jesus’ statement implies that the transformative power and new world He brings are already here for those who can recognize and receive it. Unfortunately, many fail to see this truth because the true understanding has been obscured by those who distort or hide the key elements of this knowledge. Thus, the rest and the new world are available now, but recognizing and embracing them requires a shift in perception and understanding.

In Thomas Saying 51, Jesus teaches that the rest and the new world are not distant future events but present realities that many fail to recognize. This profound truth is echoed and supported by various biblical passages, which explore the themes of spiritual rest, transformation, and new life.

Jesus’ statement that "This rest that you wait for has already come" reflects the reality of spiritual rest and renewal available through Him. This concept is aligned with several key scriptures:

**Psalm 141:7** and **Proverbs 3:35** illustrate the idea of wisdom and righteousness leading to a state of spiritual rest. Psalm 141:7 speaks of the soul finding its rest in the Lord, while Proverbs 3:35 highlights that wisdom brings honor and a form of spiritual prosperity.

**John 14:19** supports Jesus’ promise of spiritual renewal, stating, "Because I live, you also will live." This promise emphasizes that through Christ's resurrection and ongoing presence, believers can experience a new life and rest.

Paul’s epistles provide a comprehensive explanation of this spiritual transformation. **Romans 6:3-6** details how baptism into Christ’s death leads to a new life, symbolizing a transition from old to new, from death to life. This passage underscores that spiritual resurrection is a present reality for believers.

In **Romans 8:4,11,17,18**, Paul elaborates on the implications of this new life. Romans 8:4 states that believers walk according to the Spirit, not the flesh, highlighting a shift from old ways to a new spiritual existence. Romans 8:11 speaks of the Spirit who raised Jesus from the dead dwelling in believers, promising life and resurrection. Romans 8:17 and 18 further affirm that suffering now is temporary compared to the future glory that awaits, reinforcing the idea of a present transformation leading to future reward.

**1 Corinthians 15:31** reinforces this transformative journey, where Paul speaks of dying daily to self and sin, implying a continual process of spiritual renewal.

**2 Corinthians 1:5,9** and **2 Corinthians 2:15-16** reflect the sufficiency of Christ’s comfort and the victorious fragrance of Christ that believers embody. These passages highlight how Christ's presence and work lead to a state of spiritual strength and transformation.

**2 Corinthians 4:10,11** and **5:15** describe the believer's life as being continually transformed through suffering and sacrifice, in the likeness of Christ’s death and resurrection. These experiences contribute to the believer’s new life and spiritual growth.

**Colossians 1:24** and **2:12,13,20** emphasize the believer’s participation in Christ’s sufferings and the transformative power of being buried and raised with Him through baptism. These verses underscore that the new world, or spiritual renewal, is a present reality.

**Colossians 3:1-4,10** speaks directly to the transformation that occurs when believers are raised with Christ. It calls for seeking things above and living a renewed life in Christ, emphasizing the present aspect of this new reality.

**Galatians 2:20** and **5:24** describe the believer’s identification with Christ’s death and resurrection. By being crucified with Christ, believers experience a new identity and freedom from sin, manifesting the new world within.

**Ephesians 2:1-6** provides a vivid depiction of the believer’s transition from death in sin to life in Christ. Ephesians 4:10 elaborates on Christ's ascension and the resultant spiritual transformation for believers.

Finally, **2 Timothy 2:11** and **1 Peter 4:13** reflect on the believer’s experience of resurrection and transformation through suffering and participation in Christ's sufferings. These passages affirm that the new world and rest are realized in the present spiritual experience, awaiting ultimate fulfillment in the future.

In summary, Thomas Saying 51 and these accompanying biblical passages collectively convey that the spiritual rest and new world Jesus speaks of are not future hopes but present realities. Through Christ’s work, believers are invited to experience this transformation now, embodying the new life and kingdom within. Understanding this truth requires recognizing the spiritual dimensions of Christ's promises and living in the light of this profound reality.

Not Taste Death: Understanding Spiritual Enlightenment in the Gospel of Thomas

 ### Not Taste Death: Understanding Spiritual Enlightenment in the Gospel of Thomas

The Gospel of Thomas is a collection of sayings attributed to Jesus, offering a mystical and esoteric view of his teachings. One of the recurring themes in this gospel is the idea of "not tasting death." This phrase refers to a profound spiritual insight or realization, suggesting that those who achieve deep understanding or enlightenment will transcend the ordinary experience of death. The Gospel of Thomas emphasizes the importance of spiritual knowledge, self-awareness, and the recognition of the divine presence within and around us. Rather than focusing on concepts like the afterlife or reincarnation, it presents the kingdom of God as an immediate and present reality.

**Present Reality of the Kingdom**

In the Gospel of Thomas, the kingdom of God is portrayed as something that is already here, rather than a distant or future event. This idea is especially evident in sayings such as 3, 51, and 113. In these passages, Jesus teaches that the kingdom of God is not found in external locations, such as the sky or the sea, but rather within and around individuals. The divine presence is spread out upon the earth, and people must recognize it in the present moment. This understanding of the kingdom as an immediate reality shifts the focus away from waiting for a future manifestation and toward realizing the divine presence that already exists.

This teaching contrasts with traditional notions of the kingdom of God as something to be awaited in the future or after death. Instead, the Gospel of Thomas encourages a transformation of perception, where individuals are called to recognize their divine nature and the sacredness of the present moment. The kingdom of God is not a distant paradise but a reality that can be accessed through spiritual insight and awareness.

**Spiritual Enlightenment and Immortality**

The phrase "will not taste death" appears several times in the Gospel of Thomas and is closely associated with achieving spiritual enlightenment. For instance, in Saying 1, Jesus states that anyone who understands the meaning of his sayings "will not taste death." This suggests that attaining spiritual understanding leads to a form of eternal life or spiritual immortality, not in a literal sense of physical life continuing after death, but in the sense of transcending the ordinary experience of death through enlightenment.

In Saying 18, Jesus implies that those who have found the beginning will also understand the end and, as a result, will not experience death. This highlights the cyclical nature of spiritual knowledge, where understanding the origin or fundamental truth of existence allows one to transcend conventional notions of life and death. The beginning and the end are interconnected, and recognizing this connection is key to spiritual immortality.

Saying 85 offers another perspective, referencing the story of Adam. Jesus suggests that had Adam been worthy, he would not have tasted death. This implies that worthiness or righteousness is linked to a state of being beyond death, hinting at spiritual completeness or alignment with divine principles. In this context, to "not taste death" is to achieve a state of spiritual fulfillment that transcends the ordinary experience of mortality.

**Beyond Traditional Concepts of the Afterlife**

Unlike many other religious traditions, the Gospel of Thomas does not focus on the idea of an afterlife, the continuation of individual consciousness after physical death, or the notion of an immortal soul. Instead, it emphasizes the importance of awakening to the present reality of the divine and understanding one's true nature. The text suggests that spiritual enlightenment allows one to transcend the fear of death, but it does not necessarily imply a continuation of personal identity after death.

Furthermore, the Gospel of Thomas does not teach reincarnation. Unlike other spiritual traditions that emphasize cycles of rebirth or the soul's journey through multiple lives, this gospel focuses on the immediate realization of spiritual truths. The goal is not to escape the cycle of rebirth but to awaken to the divine presence here and now.

**Conclusion: Recognizing the Present Reality**

In summary, the Gospel of Thomas advocates for recognizing the divine kingdom as an immediate reality and achieving spiritual enlightenment in the present moment. The phrase "will not taste death" represents a transcendence of the ordinary experience of death through profound spiritual insight. This teaching shifts the focus away from traditional notions of an afterlife, reincarnation, or eternal consciousness and instead encourages individuals to awaken to the divine presence within and around them.

By recognizing the kingdom of God as something already present, individuals can attain spiritual fulfillment and enlightenment. The Gospel of Thomas invites readers to seek this deeper understanding and, in doing so, transcend the limitations of mortality and experience the fullness of life in the here and now.

### "Not Taste Death": Understanding Spiritual Enlightenment in the Gospel of Thomas

The Gospel of Thomas is a collection of sayings attributed to Jesus, distinct from the canonical Gospels of the New Testament. This text, found among the Nag Hammadi manuscripts in 1945, offers a unique perspective on the teachings of Jesus, emphasizing spiritual insight and the immediate realization of the Kingdom of God. A recurring phrase in the Gospel of Thomas is “will not taste death,” which is rich with symbolic meaning and points to a profound spiritual experience rather than literal death.

In the Gospel of Thomas, "not tasting death" refers to a transformative spiritual realization. This phrase is repeated several times within the text and suggests that those who achieve deep spiritual understanding or enlightenment can transcend the ordinary experience of death. Instead of focusing on life after death, reincarnation, or other esoteric doctrines, the Gospel of Thomas directs the reader towards an understanding of the present reality, highlighting the Kingdom of God as something that is already present, rather than a distant or future occurrence.

**Spiritual Enlightenment as the Path to Overcoming Death**

**Saying 1** sets the tone for the entire gospel, where Jesus states, "Whoever discovers the interpretation of these sayings will not taste death." This assertion suggests that understanding the deeper meanings behind Jesus' teachings can lead to a form of spiritual immortality. The "death" mentioned here is not merely the physical end of life but symbolizes spiritual ignorance or separation from the divine truth. Those who achieve enlightenment will transcend this spiritual death, entering into a state of eternal life in communion with the divine.

In **Saying 18**, Jesus elaborates on this concept by connecting the beginning and the end, stating, "The end will be where the beginning is. Congratulations to the one who stands at the beginning: that one will know the end and will not taste death." Here, Jesus refers to the cyclical nature of spiritual knowledge, where understanding the origin or fundamental truth allows one to grasp the ultimate reality. This unity of beginning and end symbolizes a wholeness or completeness in understanding that allows one to transcend the limitations of conventional life and death.

**Saying 85** offers a reflection on the story of Adam, the first human according to biblical tradition. Jesus suggests that if Adam had been worthy, he would not have "tasted death," implying that worthiness or righteousness leads to a state beyond death. This idea points to a spiritual completeness or alignment with divine principles, which grants freedom from the ordinary cycle of life and death. Adam's failure is presented as a contrast to the potential spiritual achievement of those who follow Jesus' teachings.

**The Kingdom of God as a Present Reality**

A central theme in the Gospel of Thomas is the immediacy of the Kingdom of God. In **Saying 3**, Jesus teaches that the Kingdom is not found in external locations—neither in the sky nor the sea—but within and around individuals. He states, "When you know yourselves, then you will be known, and you will understand that you are children of the living Father." This saying emphasizes the importance of self-knowledge and inner awakening. The Kingdom of God is not a future event but a present reality that is accessible through spiritual awareness and understanding.

Further reinforcing this idea, **Sayings 51** and **113** clarify that the Kingdom is not something to be awaited. Jesus explains that what people are looking forward to "has come, but you don't know it." This teaching challenges the expectation of an external, future manifestation of the Kingdom. Instead, it is a present reality, spread out upon the earth, waiting to be recognized by those with spiritual insight.

**Conclusion: The Meaning of "Not Tasting Death"**

In summary, the Gospel of Thomas presents "not tasting death" as the result of profound spiritual enlightenment. This enlightenment involves recognizing the Kingdom of God as an immediate and present reality, understanding the true nature of existence, and transcending the conventional experience of life and death. Unlike some other religious traditions, the Gospel of Thomas does not focus on the continuation of consciousness after death, the immortality of the soul, or reincarnation. Instead, it emphasizes the importance of awakening to the divine presence here and now.

The teachings in the Gospel of Thomas encourage a transformation of perception—a realization that the Kingdom of God is within and around us. By discovering this truth and understanding the deeper meanings of Jesus' sayings, one can transcend the spiritual death that comes from ignorance and enter into a state of eternal life, here and now.

Corporeality of Spiritual Beings in Early Christian Thought

 14 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.

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

### Corporeality of Spiritual Beings in Early Christian Thought

The belief in the corporeality of spiritual beings, including demons, angels, and even souls, is a fascinating aspect of early Christian theology. This perspective is evident in various texts and interpretations, which emphasize that these entities, while not physical in the same way as human bodies, possess some form of body that allows them to experience sensations and interact with the natural and spiritual worlds.

## Demons and Their Corporeality

In early Christian writings, demons are described as incorporeal not because they lack bodies, but because their bodies are of a different, less substantial nature compared to the glorified bodies of the saved. The assertion is that demons have shapes and can feel punishment, indicating a kind of corporeality. Their bodies are less tangible and more shadow-like compared to the spiritual bodies of the saved, yet they still possess form and substance.

## Angels as Bodily Beings

Similarly, angels are considered to be bodily beings. They are seen and interact with the natural world, suggesting they have a form that is perceivable to human senses. The concept that "the soul is a body" further underscores the notion that all spiritual entities possess some form of corporeality. This is supported by scriptural references, such as the Apostle Paul’s discussion of the resurrection body in 1 Corinthians 15:44: "It is sown a body of soul, it is raised a body of spirit," implying that even spiritual beings have a kind of body.

## The Nature of the Soul

The soul, too, is described as corporeal. Scriptural references support this, such as in Matthew 10:28: "Fear him who, after death, is able to cast soul and body into hell." This indicates that the body of the soul, is the natural mortal body,  it is the soul the natural  body which experience punishment not some immaterial divine spark, which would not be possible if it were purely immaterial. The story of Lazarus and Dives (Luke 16:19-31) also illustrates the corporeal nature of the soul, as the souls in Hades are depicted with bodily features and sensations.

## Mortality of the Soul

The concept of the soul's mortality challenges the more commonly held belief in its inherent immortality. Early Christian thought, as seen in these texts, suggests that the soul is not immortal by nature but has the potential for immortality through salvation. This is reinforced by scriptural references such as 1 Corinthians 15:54, where Paul speaks of the perishable putting on imperishability and the mortal putting on immortality. This implies that immortality is a state granted through divine intervention, not an inherent quality of the soul.

## Conclusion: A Comprehensive View of Corporeality and Mortality

The early Christian view of corporeality extends beyond the physical realm to encompass all spiritual beings. Demons, angels, and souls are all considered to have bodies, though of different natures and substances. This corporeality allows for interaction with both the natural and spiritual worlds and the experience of sensations, including punishment.

The mortality of the soul is another significant aspect, suggesting that immortality is not an inherent characteristic but a state achieved through divine grace. This perspective offers a nuanced understanding of life, death, and the afterlife, emphasizing the transformative power of salvation.

In summary, early Christian theology presents a complex and integrated view of corporeality and mortality, extending these concepts to all beings within the spiritual hierarchy. This understanding bridges the gap between the natural and spiritual, providing a comprehensive framework for interpreting scriptural teachings on the nature of existence and the afterlife.

The concept of the Holy Spirit in biblical theology

 The concept of the Holy Spirit in biblical theology is profound and intricate. In the original Hebrew, "El" refers to God, a term that signifies strength, might, and power. "Elohim" is often interpreted as "Mighty Ones" or angels. The Holy Spirit is seen as an emanation from El, representing a powerful and formative force.

In Genesis 1:2, the Holy Spirit is depicted as "brooding" over the waters. This "brooding" is likened to a devoted mother bird sheltering her young, illustrating the Spirit's nurturing and protective nature. The Hebrew term for "hovering" or "moving" suggests a gentle, caring presence, much like that of a mother bird. This image conveys God's loving and creative power, preparing to bring order out of chaos.

The Spirit's role in creation is pivotal. As described in Genesis, the Spirit's brooding presence covered the earth's surface, ready to enact the commands of the Mighty Ones. This creative principle penetrated the substance of the earth, making it possible for God's word to bring forth creation. This formative power of the Spirit is echoed in Job 26:13, "By his spirit he hath garnished the heavens," and in Job 33:4, "The Spirit of God hath made me, and the breath of the Almighty hath given me life." These verses underscore the Spirit's role as a dynamic, creative force.

The Holy Spirit's formative and creative power is further demonstrated in its ability to generate light, separate the waters, form the expanse of the heavens, gather the seas, and develop both the vegetable and animal kingdoms. This comprehensive creative work is described as "very good," showcasing the Spirit as the executor of Divine Wisdom.

When contemplating the Spirit through these actions, it becomes clear that it is an almighty power emanating from El. Etymologically, El signifies strength, might, and power. Thus, the Spirit of El is a powerful emanation of divine strength. This Almighty Power is the source and origin of the universe, as Paul states in 1 Corinthians 8:6, "out of whom are all things." The Spirit represents the omnipotence of God, a glowing and torrid center, as described in 1 Timothy 6:16, the dwelling place of an Invisible, Intelligent, and Deathless Being.

The imagery of the Holy Spirit as a nurturing presence is reinforced in Deuteronomy 32:10-11, where God is depicted as an eagle hovering over its nest, protecting and caring for its young. This portrayal emphasizes the energy-giving presence of God, wrapping, protecting, and caressing the chaotic and unfinished earth, preparing to complete His creation.

The Holy Spirit's guiding role is evident in the New Testament as well. In Luke 3:22, the Spirit descends upon Jesus, and in Luke 4:1, it leads Him into the wilderness. This guidance continues for believers, as seen in Romans 8:14, "For all who are led by the Spirit of God are sons of God." This leadership signifies the transformative power of being "born of the Spirit" as described in John 3.

It is essential to clarify our theological stance regarding the Holy Spirit. We reject the doctrine that the Holy Spirit is a distinct person from the Father. Instead, we view the Holy Spirit as a powerful emanation from God, integral to His being but not a separate entity. Furthermore, we reject the doctrine of the Trinity, which posits that God exists as three distinct persons. We hold that God is one, and the Holy Spirit is an aspect of His singular divine power, not a separate person.

In conclusion, the Holy Spirit is a formative, creative force, an emanation of God's power. It nurtures, protects, and guides, illustrating the omnipotent and loving nature of God. Our understanding of the Holy Spirit emphasizes its integral role within the unity of God's being, rather than as a separate person.

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 Christadelphian 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 Christadelphian 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**

Christadelphians 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 Christadelphians 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 Christadelphian 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 Christadelphian 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 Christadelphian doctrine of God manifestation.

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**A Christadelphian 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 Christadelphian 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 Christadelphian doctrine of God manifestation and the understanding of spiritual dominions and entities.

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

Christadelphians 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 Christadelphian 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 Christadelphian 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 Christadelphian 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 Christadelphian 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 Christadelphian 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 Christadelphian 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. Christadelphians 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.