The Treatise on the Resurrection (Translated by Malcolm L. Peel)

[Guest guest]

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.

 

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.

 

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 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.

 

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 philsophers 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.

 

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 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.

 

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!

 

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.

 

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.

 

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!

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.

 

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.

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 on the Resurrection

 

Selection made from James M. Robinson, ed., The Nag Hammadi Library,

revised edition. HarperCollins, San Francisco, 1990.

 

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