818:
first quarter of the second century. As the Church developed orthodox and heterodox positions during this time, the treatise arose from emerging heretical views. W.C. Van Unnik (1963) reasoned to an uncertain second century date, but suggested that this early Church environment led to the treatise's more orthodox view of the resurrection, as compared to other
Gnostic texts. Malcolm Peel (1969) and Bentley Layton (1989) suggest a late second century date. While not impossible, the suggestion of authorship by Valentinus himself has fallen out of favor.
46:
789:
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 the Truth, because this structure (of the cosmos) had come into being. In this (structure) many dominions and divinities came into existence."
822:
fourth century date leaves little room for the original Greek manuscript to circulate and be translated before being hidden around 367 CE. She finds it is for that reason, given the
Pauline tendencies already present in earlier Valentinianism, and the arguments of Puech, Quispel and Van Unnik, that the second century date is generally preferred.
788:
The treatise contains a mix of proto-orthodox and gnostic views. This mixture is apparent in an excerpt regarding who Jesus was and what his purpose in coming into this world was. The excerpt states: "Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the
800:
The letter also contains statements that indicate that the author believed in predestination. One excerpt states, "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
792:
The concept that Jesus was both divine and human was part of the proto-orthodox view. However, the belief in the existence of many divinities and the
Pleroma were both gnostic views that were rejected by proto-orthodox Christians. Accordingly, the idea that Jesus' purpose was to restore the Pleroma
776:
Unlike many other texts found at Nag
Hammadi, The Treatise on the Resurrection is not pseudepigraphal, since the author does not pretend to be a great apostolic figure who received a special revelation. The text is simply a letter to someone named Rheginos, and hence belongs to a genre more akin to
821:
Arguing for a much later, fourth century date, Edwards (1995) suggests that the combination of orthodox and heterodox elements in the text reflects a later, more developed
Valentinianism that sought unity after the Arian controversy in the mid-fourth century. However, Craig (2012) notes that this
817:
Early scholars Puech and
Quispel (1963) argued for a mid-second century date (150 CE) and for authorship by Valentinus himself. They reasoned that the abundance of New Testament content in the treatise indicates the author's possession of a collection of materials that became available after the
813:
in 367 CE, which defined the scope of the New
Testament. The original Greek treatise is usually taken to have been written in the second half of the second century, likely by a leader in the Valentinian movement. There is, however, debate over the date of composition.
796:
The author also asserts that this world is an illusion and instructs
Rheginos not to "live in conformity with the flesh", because the goal of gnostic Christians is to be "released from this Element" (released from the material world).
722:. It is also sometimes referred to as "The Letter to Rheginos" because it is a letter responding to questions about the resurrection posed by Rheginos, who may have been a non-Gnostic Christian.
750:, multiple divinities, aeons, predestination, and respect for Paul whom it calls "The Apostle." As such, the text may have come from a quasi-Gnostic school which retained more
1163:
801:
into the wisdom of those who have known the Truth." This excerpt also emphasizes the importance of knowledge for salvation, which is also a gnostic view.
746:
Aside from these more orthodox characteristics, the text is otherwise
Gnostic, since it embraces typical Gnostic themes such as the restoration of the
734:
is real, not just a metaphor. It asserts that Jesus "lived as flesh" and was "both human and divine." These statements imply that the author rejected
1313:
1276:
809:
There is general agreement that the extant Coptic text can be dated to the fourth century, before it was hidden in response to Athanasiusā 39th
1394:
892:
852:
903:
688:
1064:
730:
The main message of the treatise is that Christians should consider themselves already resurrected in a spiritual sense and that the
1425:
1156:
1104:
877:
484:
1097:
Anastasis in the Treatise on the Resurrection: How Jesus' example informs Valentinian resurrection doctrine and christology
150:
1619:
1365:
1254:
1149:
1519:
1430:
630:
738:, an idea frequently found among the Gnostics. The text also says that Jesus "displayed himself as the Son of God."
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436:
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appeared?" Hence, the text indicates that the author accepted Mark's synoptic gospel narrative as a sacred text.
1609:
1599:
762:
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870:
The Nag Hammadi Scriptures: The Revised and Updated Translation of Sacred Gnostic Texts Complete in One Volume
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1573:
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613:
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233:
176:
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110:
993:
Van Unnik, W. C. (1964). "The Newly Discovered Gnostic 'Epistle to Rheginos' on the Resurrection: I".
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761:-centric to a greater degree than other texts found at Nag Hammadi. It alludes to the account of the
635:
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70:
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578:
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782:
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Edwards, M.J. "The "Epistle to Rheginus": Valentinianism in the Fourth Century".
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Lost Scriptures: Books That Did Not Make It into the New Testament
770:
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found in Mark, saying, "Do you remember reading in the Gospel how
758:
719:
583:
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419:
140:
980:
The Epistle to Rheginos: A Valentinian Letter on the Resurrection
208:
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The Gnostic Discoveries: The Impact of the Nag Hammadi Library
757:
The text is noticeably Christian in its tone, and is
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1300:
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1215:
1179:
1042:"Treatise on Resurrection" in The Gnostic Scripture
840:
754:interpretations concerning the nature of Christ.
847:. Oxford: Oxford University Press. p. 207.
1157:
1057:Ancient Gnosticism: Traditions And Literature
955:. New york: Harper San Francisco. p. 30.
682:
8:
1164:
1150:
1142:
689:
675:
18:
1095:Craig, Ryann (2012). Shepherd, T. (ed.).
831:
21:
938:
926:
914:
777:the New Testament letters than to the
1395:The Discourse on the Eighth and Ninth
995:The Journal of Ecclesiastical History
965:
7:
1027:
1084:. 37, Fasc. 1 (Jan., 1995): 76ā91.
14:
1426:Second Treatise of the Great Seth
1127:The Treatise on the Resurrection
982:. Westminster Press. p. 13.
703:The Treatise on the Resurrection
485:Gnosticism and the New Testament
44:
1059:. Fortress Press. p. 158.
1:
1366:Acts of Peter and the Twelve
1255:Book of Thomas the Contender
1202:Treatise on the Resurrection
1136:Treatise on the Resurrection
16:Early Christian Gnostic text
1520:Interpretation of Knowledge
1431:Gnostic Apocalypse of Peter
793:was also a gnostic belief.
631:Neoplatonism and Gnosticism
1641:
1579:On the Origin of the World
1400:The Prayer of Thanksgiving
1381:Concept of Our Great Power
1345:Second Apocalypse of James
1287:The Sophia of Jesus Christ
1245:On the Origin of the World
1187:Prayer of the Apostle Paul
626:Gnosticism in modern times
1462:Letter of Peter to Philip
1371:The Thunder, Perfect Mind
1340:First Apocalypse of James
1240:Hypostasis of the Archons
1044:. Doubleday. p. 317.
1007:10.1017/S0022046900059844
872:. HarperOne. p. 49.
1138:(earlychristianwritings)
1099:. Peeters. p. 485.
1040:Layton, Bentley (1989).
714:text which was found at
591:Wisdom (personification)
1376:Authoritative Discourse
1314:Gospel of the Egyptians
1292:Dialogue of the Saviour
1277:Gospel of the Egyptians
893:Cf. 1 Corinthians 15:52
646:Theosophy (Blavatskian)
1525:Valentinian Exposition
1055:Pearson, B.A. (2007).
951:Meyer, Marvin (2005).
868:Meyer, Marvin (2009).
547:Apocalyptic literature
1574:Trimorphic Protennoia
1436:Teachings of Silvanus
1330:Eugnostos the Blessed
1282:Eugnostos the Blessed
839:Ehrman, Bart (2003).
805:Dating and authorship
614:Esoteric Christianity
480:Clementine literature
457:List of Gnostic texts
177:List of Gnostic sects
1441:Three Steles of Seth
1250:Exegesis on the Soul
636:Perennial philosophy
262:Christian Gnosticism
1620:Nag Hammadi library
1551:Sentences of Sextus
1207:Tripartite Tractate
1192:Apocryphon of James
1173:Nag Hammadi library
781:typical of Gnostic
651:Western esotericism
619:Christian theosophy
567:Paul and Gnosticism
490:Mandaean scriptures
470:Nag Hammadi library
408:Chinese Manichaeism
1488:Testimony of Truth
1421:Paraphrase of Shem
1350:Apocalypse of Adam
1335:Apocalypse of Paul
1308:Apocryphon of John
1271:Apocryphon of John
1225:Apocryphon of John
929:, p. 209-210.
574:Merkabah mysticism
552:Early Christianity
509:Cologne Mani-Codex
414:Islamic Gnosticism
402:Chinese Gnosticism
383:Persian Gnosticism
230:Samaritan Baptist
203:Judean / Israelite
1625:Valentinian texts
1587:
1586:
1273:(shorter version)
1082:Novum Testamentum
904:2 Corinthians 5:4
854:978-0-19-514182-5
710:or quasi-Gnostic
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151:World of Darkness
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1483:Thought of Norea
1310:(longer version)
1235:Gospel of Philip
1230:Gospel of Thomas
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978:Peel, M (1969).
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579:Middle Platonism
185:Proto-Gnosticism
55:Gnostic concepts
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1610:Religious texts
1600:Gnostic Gospels
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1556:Gospel of Truth
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1405:Asclepius 21ā29
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1197:Gospel of Truth
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311:Syrian-Egyptian
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1001:(2): 141ā152.
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811:festal letter
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169:Gnostic sects
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1388:The Republic
1387:
1201:
1133:(in English)
1129:(gnosis.org)
1124:(in English)
1096:
1090:
1081:
1075:
1056:
1050:
1041:
1035:
1023:
998:
994:
988:
979:
973:
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799:
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791:
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756:
745:
742:The Treatise
732:resurrection
729:
702:
701:
700:
603:Influence on
524:Berlin Codex
171:and founders
1535:Hypsiphrone
1478:Melchizedek
939:Ehrman 2003
927:Ehrman 2003
915:Ehrman 2003
716:Nag Hammadi
656:Rene Guenon
557:Christology
519:Bruce Codex
514:Askew Codex
394:Manichaeism
339:Basilideans
328:Alexandrian
239:Simon Magus
76:Anima mundi
66:Adam pagria
1594:Categories
1566:Codex XIII
1457:Zostrianos
1450:Codex VIII
966:Meyer 2009
826:References
779:apocryphon
726:Background
450:Scriptures
370:Marcosians
353:Valentinus
322:Sethianism
305:Saturninus
288:Marcionism
224:Elkasaites
197:Thomasines
156:Yaldabaoth
96:Five Seals
61:Adam kasia
36:Gnosticism
1615:Treatises
1544:Codex XII
1530:Allogenes
1414:Codex VII
1390:588A-589B
1264:Codex III
1028:Peel 1969
1015:170797419
712:Christian
609:Carl Jung
425:Nusayrism
334:Basilides
295:Nicolaism
273:Cerinthus
243:Simonians
234:Dositheos
214:Mandaeism
192:MaghÄriya
1513:Codex XI
1504:Marsanes
1471:Codex IX
1359:Codex VI
1301:Codex IV
1217:Codex II
752:orthodox
736:docetism
562:Docetism
377:Florinus
249:Menander
111:Luminary
91:Demiurge
29:a series
27:Part of
1497:Codex X
1386:Plato,
1323:Codex V
1180:Codex I
748:pleroma
708:Gnostic
641:Thelema
497:Codices
317:Ophites
300:Perates
283:Marcion
268:Apelles
254:Quqites
220:Elksai
131:Pleroma
86:Barbelo
1103:
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767:Elijah
431:Modern
365:Marcus
278:Justin
136:Sophia
126:Ogdoad
106:Kenoma
101:Gnosis
81:Archon
23:
1011:S2CID
771:Moses
759:Jesus
720:Egypt
584:Philo
464:Texts
420:Druze
347:Roman
141:Uthra
121:Monad
116:Manda
1101:ISBN
1061:ISBN
874:ISBN
849:ISBN
769:and
389:Mani
209:Adam
71:Aeon
1003:doi
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