Treatise on the Resurrection

An epistle written to Rheginos, instructing him concerning the certainty of the resurrection — that Christ has already risen, and the elect are already raised in Him.

1There are some, my son Rheginos, who would learn many things. They have this aim before them, when they set themselves to solve unanswered questions. If they solve them, they think well of themselves. But I do not think they have stood within the Word of truth.

2Rather, they seek their own rest, which we have received through our Saviour, our Lord Jesus the Christ. We received this rest when we came to know the truth, and rested ourselves upon it.

3But since thou hast asked me with so kindly an inquiry concerning what is fitting to know about the resurrection, I write unto thee that the resurrection is a needful thing.

4Now there are many that disbelieve in it; and few are they that find it. Wherefore let us reason concerning the matter.

5How did the Lord conduct Himself in the things which He proclaimed, while He still lived in the flesh, and after that He had revealed Himself the Son of God? He walked about in this place where thou dwellest; for He spake of the law of nature — but I call it death.

6Now the Son of God, my son Rheginos, was the Son of Man. He embraced both — possessing both the humanity and the divinity — that He might conquer death by being the Son of God, and that by Him, the Son of Man, the restoration to the Pleroma might come about.

7For He was originally from above, a seed of the Truth before this structure of the cosmos came to be. In this — that is, in death — many lordships and divinities came to be.

8I know that I am presenting this resolution in difficult terms; but there is nothing difficult in the Word of truth. The solution being that the all should not be left in hidden things, but should reveal itself simply.

9How then did the Lord reveal Himself? He swallowed up death — as thou shouldest not be ignorant — for He set aside the perishable world. He transformed Himself into an imperishable aeon, and raised Himself up, having swallowed the visible by means of the invisible.

10And He gave us the way of our immortality. Then truly, as the apostle said: We suffered with Him, and we arose with Him, and we ascended with Him.

11Now if we are revealed in this world wearing Him, we are His beams; and we are surrounded by Him until our setting — that is, our death in this life. We are drawn to heaven by Him, like the rays of the sun, with no impediment to restrain us. This is the spiritual resurrection, which swalloweth up the soulish along with the fleshly.

12But if there is one that doth not believe, he is not in a position to be persuaded. For the place of faith, my son, is not that of persuasion; it is the place of the dead, that they should arise.

13There is one that believeth among the philosophers that are here. He shall arise. And let not the philosopher that is here have cause to disbelieve, who is one that turneth himself by himself in the converse to himself, even by our faith.

14For we have known the Son of Man; and we have believed that He arose from among the dead. This is He, of whom we say: He became the destruction of death, even as a Great One, in whom they believe.

15Great are they that believe; the thought of them which are saved shall not perish; the mind of them which have known Him shall not perish.

16Therefore we are chosen unto salvation and redemption, since we are predestined from the beginning not to fall into the foolishness of those that are without knowledge — but we shall enter into the wisdom of those that have known the truth.

17Truly, the truth which is preserved cannot be cast off, neither hath it been. The system of the Pleroma is mighty; small is what fell off, and became the cosmos. The All is what is encompassed; it hath not come into being; it was an existence.

18Therefore doubt not concerning the resurrection, my son Rheginos. For if thou wert not in the flesh — if thou hadst received the flesh when thou camest into this cosmos — wherefore shouldest thou not receive the flesh when thou ascendest into the Aeon?

19That which is better than the flesh is that which is unto it the cause of life. That which cometh into being on thine account, is it not thine own? Doth not what is thine subsist with thee?

20Yet, while thou art in this world, what is it that thou lackest? This is what thou hast been concerned to learn — even the placenta of the body, that is, age. Thou art corruption. Yet thou possessest absence as gain. For thou shalt not give up that which is the better part when thou departest.