Treatise on the Resurrection

NHC I, 4

The following translation has been committed to the public domain and may be freely copied and used, changed or unchanged, for any purpose. It is based on the Coptic text of Nag Hammadi Codex I, 4. The Nag Hammadi texts were written in the fourth century, subsequently buried, and then rediscovered in 1945. This tractate is strongly Christocentric, emphasizing both the humanity and divinity of “our Savior, our Lord Christ,” who “swallowed up death” in resurrection, “paving the way” for our resurrection. Citing both Paul and the Transfiguration, the author, writing to a student named Rheginos, argues that the resurrection is spiritual, and that believers have already been resurrected.

This translation from the Coptic is by Samuel Zinner and was edited by Mark M. Mattison with the generous support of Other Gospels.

Symbols

[ ]   Gap in the text (known as a “lacuna”)
  ( )   Editorial insertion to clarify the text
< >   Editorial correction of a scribal error
[43]  Page number of the Coptic codex (hyperlinked)

Introduction

[43] My son Rheginos, some wish to learn many things. This is their objective when preoccupied with questions whose answers they lack. If they are successful with these, they tend to think of themselves as quite important. I, however, do not believe they have attained to the word of truth. Instead, they look out for their own satisfaction, when we have received (true satisfaction) through our Savior, our Lord Christ. [44] We obtained it when we knew the truth and found our repose in it.

Since, however, you politely request what is the correct (interpretation) of the resurrection, I write to you what is essential. Many surely put no faith in it. A few, however, find it. Let us then discuss the topic.

The Lord was Divine and Human

In what way did the Lord preach when he lived in the flesh and after he revealed himself to be Son of God? He dwelt in this place where you abide, discoursing of the law of natural things, which I, however, I call “death.” Rheginos, the Son of God was the Son of Man. He took both to himself, having humanity and divinity. Consequently, on the one hand he could banish death as the Son of God, and on the other hand as the Son of Man he brought the restoration of the Fullness. That was because his origin was from above, as a seed of truth, before (his lower) structure came into existence. In this (lower structure) many dominions and divinities came to be.

The Savior Swallowed Up Death

I realize I am giving [45] the answer in complex language. There is nothing, however, hard (to understand about) the word of truth. Because, however, the answer appeared so nothing would remain hidden, but to make all things about existence manifest, (the result was) the obliteration of evil on the one hand, (and) on the other hand the revelation of the chosen ones. (All) this is the emanation of truth and spirit, grace being from truth.

People do not consider you unaware that the Savior swallowed up death, because he dispensed with the perishable world. He transformed [it] into an imperishable aeon and raised himself up, swallowing up the visible by means of the invisible, thus paving the way for us to our immortality.

The Spiritual Resurrection

Then, as the apostle in fact said, “We suffered with him, and we rose with him, and we ascended to heaven with him.” Now if we visibly live in this world, we wear this world. We are his radiant beams, and we continue with him until our setting, that is, our death in this life. By him we are drawn to heaven, like beams by the sun, constrained by nothing. This is the spiritual resurrection, [46] swallowing up the soul just as it does the flesh.

Philosophers and Believers

If some, however, do not believe, (this is because) they cannot be convinced. For, my son, that the dead will rise pertains to faith, and not to argumentation.

Of philosophers in this world, there are some who believe, so that at least they will rise. And let not the philosopher who is in this world feel justified in believing that he returns himself (to life from death) by himself. For on account of our faith we know the Son of Man, and we believe he rose from among the dead, of whom we declare, “He became the obliteration of death.” For great is belief and <great> are those who believe.

Chosen for Salvation

What those who are saved have thought shall not perish. Those who have known (salvation), their mind shall not perish. We were therefore chosen for salvation and redemption because it was predetermined from the beginning that we would not fall into the foolishness of the ignorant, but that we would enter into the wisdom of those who know the truth. The truth they preserve in fact cannot and will not be lost. Strong is the system of the Fullness. Weak is what broke loose, becoming (the) world. The All, however, is what is preserved. It did not [47] come into being; it already existed.

What is Better than the Flesh

Never doubt, therefore, concerning the resurrection, my son Rheginos! Because if you once did not live in flesh, you took on flesh when you entered this world.

Why would you not take on flesh when you (return and) ascend into the aeon? What is better than the flesh is what causes life. What came to be for your sake, does it not belong to you? Does not what belongs to you exist with you? While you are in this world, though, what do you lack? This is what you have been exerting so much effort to discover.

The afterbirth of the body is old age, and you are in a state of mortality. What you lack is a gain, for if you depart, you will not lose what is best. What is worse suffers decline, but there is grace for it.

So nothing can redeem us from this world. We, however, are the All, (so) we are saved. We have obtained salvation from the beginning to the end. Let us think in this way. Let us understand in this way.

The Resurrection is Real

There are some, however, who in the course of their investigation, wish to understand if one who is saved, when discarding the body, will be saved immediately. Let none doubt concerning this. [...]. In fact, the visible limbs that are dead [48] shall not be saved, for (in that case) the living [limbs] that exist in them would rise.

Then, what is the resurrection? It is the continuing revelation of those who have risen. Because if you recall reading in the gospel that Elijah appeared, and Moses with him, do not think of the resurrection as an illusion. It is no illusion; instead it is a reality! In fact, it would be more accurate to say the world is an illusion than (to say) the resurrection which has come to pass through our Lord, the Savior, Jesus Christ (is an illusion).

The World is an Illusion

Yet what am I telling you? Those who are alive shall die? How do they live in an illusion? The rich have become poor, and the kings are cast down. Everything is subject to change. The world is an illusion, if in fact I do not exaggerate the situation.

The resurrection, however, does not have that (illusory, passing) nature, because it is the reality that remains firm. It is the revelation of what exists, even the transfiguration of things, and a transformation into what is new. Because imperishability [49] [will descend] on the perishable. The light will flow down on the darkness, swallowing it up. The Fullness then will fill the Deficiency. These are symbols and images of the resurrection. This makes for what is good.

Experience the Resurrection Now

So, O Rheginos, think not in partial (truths), and live not according to this flesh for the sake of agreeing (with others). Instead, flee divisions and bondages, and you will experience the resurrection now. Because if what is mortal knows that it will die, even though it passes many years in this life, it arrives at this: Why not consider yourself as risen and having arrived?

If you possess the resurrection, why continue acting as if you will still die? You should know that you are already dead. You ignore this because of your lack of training. It is appropriate for everyone to train in various ways, and they shall be released from this element so that they will not fall into error, but shall receive again what was from the beginning.

Conclusion

From the graciousness of my [50] Lord, Jesus Christ have I obtained all this. Concerning these things [I have] instructed you and your [brothers and sisters], my children, while not neglecting anything that could strengthen you. If, however, in my explanation of the word there is anything I have written that is obscure, I shall explain it to you if you ask.

Now, however, be not anxious to share this with anyone among you, because it can be helpful.

Many are looking into (the questions about which) I have written to you. To these I say, Peace be to them, and grace.

I send greetings to you and to those who love you with the love of brothers and sisters.

The Treatise on the Resurrection