Valentinian Teaching on the Resurrection
or
Christian Gnostic Understanding of the Resurrection
Before we begin the study we will have an opening reading from the gospel of Philip
Some people are afraid that they may arise from the dead naked, and so they want to arise in flesh. They do not know that it is those who wear the [flesh] who are naked. Those who are [able] to take it off are not naked.
“Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.
For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing.
And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh. It is necessary to arise in this sort of flesh, since everything exists in it.
In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them. (The Gospel of Philip)
Another reading from the gospel of Philip
The lord rose from the dead. He became as he was, but now his body was perfect. He possessed flesh, but this was true flesh. Our flesh isn’t true. Ours is only an image of the true. (The Gospel of Philip)
# **Valentinian Teaching on the Resurrection**
Welcome to Pleroma Pathways apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.
From the previous study, we have already seen that the soul is mortal and that Valentinians do not believe in reincarnation but in the Resurrection of the body. Therefore, this study will focus on the Resurrection of the body.
### **The Gospel of Philip on the Resurrection**
The Gospel of Philip presents a unique understanding of the Resurrection, emphasizing transformation rather than mere continuation of the earthly body. Below is the full passage, followed by a breakdown and commentary:
> Some people are afraid that they may arise from the dead naked, and so they want to arise in flesh. They do not know that it is those who wear the [flesh] who are naked. Those who are [able] to take it off are not naked. “Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.
Here, the Gospel of Philip addresses a common fear: the concern that the Resurrection will leave people exposed or without a body. However, it turns this fear on its head, stating that *those who are clothed in the flesh are actually the ones who are naked.* This aligns with Paul's teaching in *1 Corinthians 15:50*, which states that “flesh and blood cannot inherit the kingdom of God.” The passage contrasts two types of flesh—one that perishes and one that is transformed. The perishable flesh is the natural body subject to decay, while the flesh that inherits the kingdom is the transformed, incorruptible body of the Resurrection. This transformation is made possible through the flesh and blood of Jesus, which represent the divine reality that grants imperishability.
> For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing.
This passage interprets Jesus’ words in *John 6:53*—"Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you"—as a spiritual reality rather than a literal consumption of physical flesh. The flesh of Jesus is identified with *the Word* (Logos), and His blood is identified with *the Holy Spirit.* This highlights the Valentinian belief that participation in Christ is what leads to true life. Those who receive the Word and Spirit are *clothed*—meaning they are prepared for the transformed, incorruptible state of the Resurrection. This stands in contrast to those who remain in the perishable body, which is ultimately inadequate for the kingdom of God.
> And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh.
The Gospel of Philip rejects both extreme positions—the idea that the body is simply discarded in favor of a purely spiritual resurrection and the idea that the current corruptible body continues unchanged. Instead, it argues that the flesh will indeed arise, but in a transformed state. The "word" within the flesh—meaning the divine principle within humanity—shows that the body is essential to the Resurrection. It is not a prison to be escaped, nor is it resurrected unchanged; rather, it is renewed and made fit for eternity.
> It is necessary to arise in this sort of flesh, since everything exists in it. In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them.
This passage emphasizes that the body is necessary for the Resurrection because it is the vessel through which divine realities manifest. While in this world, people are greater than their garments, in the kingdom of God, the “clothing” of divine transformation surpasses the earthly self. This echoes Paul's teaching in *1 Corinthians 15:53*—"this corruptible must put on incorruptibility, and this mortal must put on immortality." The perishable body is *clothed* with a new, incorruptible nature, just as the earthly body is given a glorified, spiritual reality.
### **Resurrection and Judgment**
The transformation of the body occurs after judgment. *2 Corinthians 5:9-11* states that all must appear before the judgment seat of Christ to receive what is due for their actions. *2 Timothy 4:1* affirms that Christ will judge the living and the dead at His coming. This judgment determines whether one is worthy of the imperishable body.
Those approved at the judgment seat will receive the glorified, immortal body:
*"For this corruptible must put on incorruption, and this mortal must put on immortality."* (*1 Corinthians 15:53*)
This affirms the Valentinian teaching that the Resurrection is not a mere reanimation of the earthly body but a transformation into a higher, incorruptible state.
### **Conclusion: The Valentinian Vision of Resurrection**
1. **The Resurrection is bodily, not just spiritual.** The Gospel of Philip rejects the idea that only the spirit rises. The body will be transformed, not discarded.
2. **The perishable body does not inherit the kingdom, but it must be changed.** The current physical body is corruptible, but through Christ’s Word and Spirit, it is renewed.
3. **Those who receive the Word and Spirit are clothed for the kingdom.** The transformed body is given to those who partake in Christ, meaning resurrection is only possible through union with Him.
4. **Judgment precedes transformation.** Believers appear before Christ’s judgment seat before being granted incorruptibility.
Ultimately, Valentinian theology does not teach that the body is evil or that it is left behind. Instead, the Resurrection is a process in which the body is *clothed* with imperishability, becoming a glorified, spiritual body that is fit for the kingdom of God.
# **True Flesh: The Nature of the Spiritual Body in the Gospel of Philip**
Welcome to Pleroma Pathways apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.
The Gospel of Philip presents a profound teaching on the nature of the Resurrection body. It describes the body of the risen Christ as *true flesh*, distinguishing it from our current flesh, which is only an image of the true. This study will explore the meaning of *true flesh* and incorporate insights from a 19th-century writer on the nature of the spiritual body.
### **The Gospel of Philip on the True Flesh**
> *The master was conceived from what is imperishable, through God. The master rose from the dead, but he did not come into being as he was. Rather, his body was completely perfect. It was of flesh, and this flesh was true flesh. Our flesh is not true flesh but only an image of the true.* *(Gospel of Philip 69)*
This passage contrasts the body of the risen Christ with the earthly bodies that humans currently possess. It states that Jesus' post-Resurrection body was *completely perfect*—a transformed, incorruptible state. This body is called *true flesh*, implying that the flesh of mortals is only a shadow or image of the real, glorified body.
The phrase *conceived from what is imperishable* affirms that Jesus' Resurrection body was no longer subject to corruption. Unlike ordinary flesh, which is perishable and tied to mortality, *true flesh* is incorruptible and fully aligned with the divine. This transformation aligns with Paul’s teaching in *1 Corinthians 15:53*, where he states:
> *This corruptible must put on incorruptibility, and this mortal must put on immortality.*
Paul emphasizes that the Resurrection involves a fundamental change. The body that rises is not identical to the current, perishable body but is a perfected, spiritual body. This aligns with the Gospel of Philip’s statement that Jesus’ risen body *was not as he was* before.
### **The Spiritual Body: Insights from a 19th-Century Writer**
A 19th-century writer offers additional commentary on the nature of the *true flesh* and the spiritual body:
> *Now, a Spiritual body is as material, or corporeal and tangible, a body as that which we now possess. It is a body purified from "the law of sin and death." Hence it is termed "holy," and "spiritual," because it is born of the Spirit from the dust, is incorruptible, and sustained by the ruach, or spirit, independently of the neshemeh, or atmospheric air.*
This description affirms that the Resurrection body is *corporeal*—not an immaterial ghost but a real, tangible body. However, it is no longer subject to the corruption of sin and decay. This aligns with the Gospel of Philip’s teaching that *true flesh* is distinct from ordinary flesh. The writer further connects this transformation to Jesus' own Resurrection, quoting *Romans 1:3-4*:
> *Born of David's seed according to the flesh; and constituted the Son of God in power, by the spirit of holiness, through a resurrection from the dead.*
This passage highlights the distinction between the *flesh according to the seed of David* (mortal nature) and the glorified state Jesus attained through Resurrection. The Gospel of Philip’s *true flesh* is equivalent to this glorified, Spirit-empowered body.
### **The Independence of the Spiritual Body**
The 19th-century writer continues:
> *That the Spiritual body is independent of atmospheric air for its support is clear from the ascension of the Lord Jesus. An animal body can only exist in water, or in atmospheric air, and at a comparatively low altitude above the surface of the earth. Now, the air does not extend beyond forty-five miles; consequently, beyond that limit, if they could even attain to it, creatures supported by breath in the nostrils could no more live than fish in the air. Beyond our atmosphere is the ether; through which they only can pass, who, like the Lord Jesus and the angels, possess a nature adapted to it.*
This commentary reinforces the idea that *true flesh* is fundamentally different from our current bodies. While an earthly body requires air to survive, the spiritual body is sustained by the Spirit. This supports the Gospel of Philip’s claim that our present flesh is only an *image* of the true, rather than the final, perfected state.
> *Jesus was changed into a Spirit, and was therefore enabled to pass through it to the right hand of the Majesty in the heavens.*
This statement connects to the Gospel of Philip’s assertion that Jesus' Resurrection body was not the same as before. He underwent a transformation, attaining *true flesh*—a body adapted for divine existence.
### **Jesus’ Post-Resurrection Body: Flesh and Bones, Not Blood**
> *The Spiritual body is constituted of flesh and bones vitalized by the Spirit. This appears from the testimony concerning Jesus. On a certain occasion, He unexpectedly stood in the midst of His disciples, at which they were exceedingly alarmed, supposing they beheld a spirit, or phantasm, as at a former time. But, that they might be assured that it was really He Himself, He invited them to handle Him, and examine His hands and feet: "for," said he, "a spirit hath not flesh and bones as ye see me have."* *(Luke 24:39)*
This directly confirms the Gospel of Philip’s teaching. Jesus did not rise as a mere *spirit* but with *true flesh*, capable of being touched. However, this body was no longer dependent on blood for life. The writer explains:
> *It is a bloodless body; for in the case of Jesus, He had poured out His blood upon the cross. The life of the animal body is in the blood; but not so that of the Spiritual body: the life of this resides in that mighty power which suspends "the earth upon nothing," and is diffused through the immensity of space.*
This corresponds to *1 Corinthians 15:45*:
> *The first man, Adam, became a living being; the last Adam became a life-giving spirit.*
Jesus' Resurrection body was no longer animated by blood but by divine power. The Gospel of Philip calls this *true flesh*, indicating that the *real* human body is not the one sustained by perishable elements but the one transformed by the Spirit.
### **Conclusion: True Flesh and the Spiritual Body**
1. **The Gospel of Philip teaches that Jesus' Resurrection body was true flesh**—a perfected, incorruptible body distinct from ordinary mortal flesh.
2. **The 19th-century writer confirms that the spiritual body is tangible and material, yet incorruptible and sustained by the Spirit rather than blood.**
3. **Jesus' post-Resurrection body demonstrated this transformation**, as seen in *Luke 24:39* and *John 20:27*, where He invited His disciples to touch Him.
4. **The distinction between current flesh and true flesh is echoed in Paul’s teaching** in *1 Corinthians 15:53*, which states that mortality must put on immortality.
Ultimately, *true flesh* represents the glorified, imperishable body that believers will receive in the Resurrection. The Gospel of Philip affirms that Christ’s risen body was the model of what is to come, transforming our current perishable flesh into the perfect, spiritual body.
It is commonly said that the Gnostics denied the resurrection of the flesh on the ground that the flesh (being material) was evil and could have no part in the world of the spirit but the Gospel of Philip, Heracleon, Theodotus, and the Treatise on the Resurrection addressed to Rheginus show that the situation is somewhat more complex.
First Valentinians believed the soul is mortal not immortal
By the words “it was at the point of death,” the teaching of those who claim that the soul is immortal is refuted. In agreement with this is the statement that “the body and soul are destoyed in Hell.” (Matthew 10:28) The soul is not immortal, but is possessed only of a disposition towards salvation, for it is the perishable which puts on imperishability and the mortal which puts on immortality when “its death is swallowed up in victory.” [1 Corinthians 15:54] (Heracleon: Fragments from his Commentary on the Gospel of John)
Next Valentinians understand the soul to be the natural body:
And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell (Theodotus: Excerpta ex Theodoto)
50 “Taking dust from the earth”: not of the land but a portion of matter but of varied constitution and colour, he fashioned a soul, earthly and material, irrational and consubstantial with that of the beasts. This is the man “according to the image.” But the man who is “according to the likeness” of the Creator himself, is he whom he has breathed into and inseminated into the former, placing in him by angels something consubstantial with himself. Inasmuch as he is invisible and immaterial, he called his substance “the breath of life,” but that which was given form became a “living soul,” and he himself confesses that it is so in the prophetic writings. (Theodotus: Excerpta ex Theodoto)
The Pleroma is corporeal
10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. (Theodotus: Excerpta ex Theodoto)
The first passage states that neither the world of spirit and intellect, nor the archangels, nor even the First-Created (likely referring to the highest spiritual beings) are shapeless, formless, or incorporeal.
It suggests that even in the spiritual realm (the Pleroma), beings have their own shapes and bodies. These shapes and bodies are not unsubstantial but have a definite form and substance.
In the context of the resurrection, this passage contributes to the broader Gnostic understanding of the relationship between the material and the spiritual. It challenges the idea that the spiritual realm is entirely incorporeal and suggests that even within the spiritual realm, there is a level of materiality or form.
The Nature of the Resurrection
For the Apostle says, “For he who ascended is the same as he who descended.” And they call the Creator, the image of the Only-Begotten. Therefore even the works of the image are the same and therefore the Lord, having made the dead whom he raised an image of the spiritual resurrection, raised them not so that their flesh was incorruptible but as if they were going to die again. (Theodotus: Excerpta ex Theodoto)
The passage from "Theodotus: Excerpta ex Theodoto" begins by referencing an apostolic statement that suggests a connection between the one who ascended (presumably Christ) and the one who descended. It also refers to the Creator as the image of the Only-Begotten, which could imply a theological connection between God and the image He created. The key point here is that the resurrection described is not about making the flesh incorruptible. Instead, it seems to emphasize that those raised are still subject to death, albeit experiencing a spiritual resurrection.
It implies that those raised from the dead by the Lord are an "image of the spiritual resurrection" but not necessarily granted incorruptible flesh. This indicates that their resurrection might not be of the same nature as Jesus' resurrection.
Hebrews 11:35: In Hebrews, there is a reference to women receiving their dead raised to life again. This verse also introduces the idea of a "better resurrection" that some may obtain. This "better resurrection" can be seen as a more significant or elevated form of resurrection.
Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>. (The Gospel of Philip)
As Christ rose from the grave and had his mortal body changed to an immortalized body, so the true believer will share his reward (Phil. 3:21). Through baptism we associate ourselves with Christ's death and resurrection, showing our belief that we, too, will share the reward which he received through his resurrection (Rom.6:3-5). Through sharing in his sufferings now, we will also share his reward: "Bearing about (now) in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body" (2 Cor. 4:10). "He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit" (Rom. 8:11). With this hope, we therefore wait for "the redemption of our body" (Rom. 8:23), through that body being immortalized.
His flesh is the word and his blood is the holy spirit
Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.
For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing. (The Gospel of Philip)
the readers are warned in another saying in the Gospel of Philip "neither to fear nor to love the flesh" but at a distinction is apparently drawn between the true flesh and a flesh which is only an image of the true
Flesh and blood are allegorized as the logos and the holy spirit. while literal flesh and blood cannot inherit the kingdom the word and holy spirit surely can.
Ignatius identifies the flesh with faith and the blood with love (Trall 8 Ign Rom 8:3)
The exposition of john 6:53 forms the transition between the two parts of this saying and is possibly the link which connects them. The flesh and blood we now have will not inherit the kingdom but the flesh of Jesus is true flesh and will inherit.
And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh. It is necessary to arise in this sort of flesh, since everything exists in it.
(Gospel of Philip)
The idea is that the true believer must rise in this mortal flesh in order to put on immortality to be clothed with the heavenly garment
And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye in what [state] ye were saved, in what ye received sight, if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come [to be judged] in the flesh.....so shall we also receive the reward in this flesh.
2 Clem. 9, for example,
insists that we shall in this flesh receive our reward and Tertullian later deals with the question at length
Tertullian, who became a Christian about eighty-five years after the reception of the book of Revelation by the apostle John, that is, about a.d. 185, in writing upon the resurrection, says: "He who raises the dead to life will raise the body in its perfect integrity. This is part of the change which the body will undergo at the resurrection; for though the dead will be raised in the flesh, yet they who attain to the resurrection of happiness will pass into the angelic state and put on the vesture of immortality, according to the declaration of the apostle Paul, that 'this corruptible must put on incorruption, and this mortal must put on immortality;' and again, that 'our vile bodies will be changed that they may be fashioned like unto the glorious body of Christ.'"
In this testimony, Tertullian teaches, first, the resurrection of the same kind of flesh as that deposited in the grave; and, second, that those of them thus restored to life, who may be appointed to happiness do not remain in the same state, and of the same nature; but pass out of it in passing into the angelic state, and so putting on the vesture of immortality; in which, as Jesus expresses it, "they can die no more; for they are equal unto the angels; and are the children of the Deity, being the children of the resurrection" (Luke xx. 36). [This is for the consideration of those who style "mortal resurrection," as they term it, a new doctrine
So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life (From The Treatise on the Resurrection)
The text argues that just as humans received flesh when entering the physical world, they will receive flesh in the Aeon after the Resurrection of the dead.
But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good. (From The Treatise on the Resurrection)
Resurrection as Truth and Transformation: Resurrection is described as a revelation of truth, a transformation of the perishable into imperishable, and a transition into newness.
For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion, but it is truth! Indeed it is more fitting to say that the world is an illusion, rather than the resurrection which came into being through our Lord and Saviour Jesus Christ (From The Treatise on the Resurrection)
It is difficult to avoid the conclusion that the author here is defending the doctrine of the resurrection.
Some are afraid lest they rise naked [this is the false (carnal) reasoning that Adam and Eve conceived after the fall]. Because of this they wish to rise in the flesh [they labor to accrue their own power and glory by making their own fruitless garments], and they do not know that it is those who wear the flesh who are naked [these are ignorant of the Truth and continue to covet the things of the world, these have not even the capacity to reject the truth as they have not yet found it]. It is those who [...] to unclothe themselves who are not naked [likely “it is those who [are not afraid] to unclothe themselves” – not afraid to look in the mirror and see their own nakedness (their own reckless behavior] and take steps to correct it]. What is this which will not inherit? This which is on us ["Flesh and blood (the carnal nature) shall not inherit the kingdom of God" –]. But what is this, too, which will inherit [the same body only it is now recognized as a holy temple conceiving a Christ within it]? It is that which belongs to Yahushua and his blood [the body comprised of those whom He “redeemed from among men” by His seed, the promise]. Because of this he said "He who shall not eat my flesh [receive the Word and digest it believing it to be true] and drink my blood [receive the spirit of Christ, i.e. the will of the Father and the anointing that comes with it] has not life in him". What is it? His flesh is the word [as opposed to our flesh which is falsehood and desires emanating from the 5 physical senses giving rise to our carnal nature)], and his blood is the Holy Spirit [the unction of spirit which makes us One in Him so that we might receive that perfect Law in our hearts guiding us in Agape Love and selfless giving]. He who has received these [both the “Word” “Christ in you” and “holy spirit” anointing] has food [accurate knowledge of the truth] and he has drink [the fountain of life – the Spirit of Truth which he becomes himself – “no one shall ask his brother for all will know Me”] and clothing [that white robe which is symbolic of immortality earnestly desiring to be clothed with our habitation which is from heaven]. I find fault with the others who say that it [the “fleshly body”] will not rise. Then both of them are at fault. You say that the flesh will not rise. But tell me what will rise, that we may honor you [the “body” of Christ, that “new creation”!]. You say the Spirit in the flesh [wrong – “in the body” the flesh (sarx) is not the body (soma) the ways of the flesh must be sacrificed that the newly formed son within the body might grow], and it is also this light [spiritual enlightenment] in the flesh [again wrong, for the same reason above]. (But) this too is a matter which is in the flesh [i.e. it is carnal thinking and those saying it do not apprehend the truth], for whatever you [the “natural man”] shall say, you say nothing outside the flesh. It is necessary to rise in this flesh [again, we must all enter the “water below” i.e. become individual living souls, “sown first in a physical body”], since everything exists in it [everything exists in the flesh it is necessary to rise in mortal flesh so that this mortal flesh can put on immortality.] In this world, those who put on garments are better than the garments [that which is visible by outward acts of love and compassion]. In the Kingdom of Heaven, the garments are better than those that put them on [the individual spirit receives the Father’s robe which is far greater than the “body” as those that put it on are glorified by it for it is the Fathers own character] (Philip 17).
