Lost scriptures: books that did not make it into the New Testament (54 page)

The spiritual nature of the resurrection has clear ethical implications for this author. Those who deny their flesh in this life have begun to escape bodily existence and have started along the path to their heavenly home.

And so fleshly pleasures are to be overcome for the sake of life to come.

This teaching of a spiritual resurrection stands in sharp contrast with proto-orthodox notions of the future bodily resurrection (cf. 2 Tim 2:18).

1For further discussion, see Ehrman,
Lost
Christianities
, 131–32.

Translation by Malcom L. Peel, in Harold W. Attridge,
Nag
Hammadi
Codex
1
(The
Jung
Codex)
(Nag Hammadi Studies, 22) (Leiden: E. J. Brill, 1985) 148–57; used with permission.

207

208

NON-CANONICAL EPISTLES AND RELATED WRITINGS

Although it is impossible to say exactly when this intriguing treatise was written, many scholars date it to the late second century.

Some there are, my son Rheginos, who

openly concerning existence—the dewant to learn many things. They have struction of evil on the one hand, the

this goal when they are occupied with

revelation of the elect on the other. This

questions whose answer is lacking. If

(Solution) is the emanation of Truth and

they succeed with these, they usually

Spirit, Grace is of the Truth.

think very highly of themselves. But I do

The Savior swallowed up death—(of

not think that they have stood within the

this) you are not reckoned as being ig-

Word of Truth. They seek rather their

norant—for he put aside the world which

own rest, which we have received

is perishing. He transformed [himself]

through our Savior, our Lord Christ. We

into an imperishable Aeon and raised

received it (i.e., Rest) when we came to

himself up, having swallowed the visible

know the truth and rested ourselves upon

by the invisible, and he gave us the way

it. But since you ask us pleasantly what

of our immortality. Then, indeed, as the

is proper concerning the resurrection, I

Apostle said, “We suffered with him, and

am writing you (to say) that it is neceswe arose with him, and we went to sary. To be sure, many are lacking faith

heaven with him.”2 Now if we are maniin it, but there a few who find it. So then, fest in this world wearing him, we are

let us discuss the matter.

that one’s beams, and we are embraced

How did the Lord proclaim things

by him until our setting, that is to say,

while he existed in flesh and after he had

our death in this life. We are drawn to

revealed himself as Son of God? He lived

heaven by him, like beams by the sun,

in this place where you remain, speaking

not being restrained by anything. This is

about the Law of Nature—but I call it

the spiritual resurrection which swallows

“Death!” Now the Son of God, Rheginos,

up the psychic in the same way as the

was Son of Man. He embraced them

fleshly.

both, possessing the humanity and the

But if there is one who does not bedivinity, so that on the one hand he might lieve, he does not have the (capacity to

vanquish death through his being Son of

be) persuaded. For it is the domain of

God, and that on the other through the

faith, my son, and not that which belongs

Son of Man the restoration to the Pleroma

to persuasion: the dead shall arise! There

might occur; because he was originally

is one who believes among the philosofrom above, a seed of the Truth, before phers who are in this world. At least he

this structure (of the cosmos) had come

will arise. And let not the philosopher

into being. In this (structure) many dowho is in this world have cause to believe minions and divinities came into existhat he is one who returns himself by tence.

himself—and (that) because of our faith!

I know that I am presenting the solu

For we have known the Son of Man,

tion 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

2cf. 1 Tim 2:10–11.

THE TREATISE ON THE RESURRECTION

209

and we have believed that he rose from

derstand, in the enquiry about those

among the dead. This is he of whom

things they are looking into, whether he

we say, “He became the destruction of

who is saved, if he leaves his body bedeath, as he is a great one in whom they hind, will be saved immediately. Let no

believe.” �Great� are those who beone doubt concerning this. . . . indeed, lieve it.

the visible members which are dead shall

The thought of those who are saved

not be saved, for (only) the living [memshall not perish. The mind of those who bers] which exist within them would

have known him shall not perish.

arise.

Therefore, we are elected to salvation and

What, then, is the resurrection? It is

redemption since we are predestined

always the disclosure of those who have

from the beginning not to fall into the

risen. For if you remember reading in the

foolishness of those who are without

Gospel that Elijah appeared and Moses

knowledge, but we shall enter into the

with him,3 do not think the resurrection

wisdom of those who have known the

is an illusion. It is no illusion, but it is

Truth. Indeed, the Truth which is kept

truth! Indeed, it is more fitting to say that

cannot be abandoned, nor has it been.

the world is an illusion, rather than the

“Strong is the system of the Pleroma;

resurrection which has come into being

small is that which broke loose (and)

through our Lord the Savior, Jesus Christ.

became (the) world. But the All is what

But what am I telling you now? Those

is encompassed. It has not come into bewho are living shall die. How do they ing; it was existing.” So, never doubt

live in an illusion? The rich have become

concerning the resurrection, my son Rhepoor, and the kings have been overginos! For if you were not existing in thrown. Everything is prone to change.

flesh, you received flesh when you en

The world is an illusion!—lest, indeed, I

tered this world. Why will you not rerail at things to excess!

ceive flesh when you ascend into the

But the resurrection does not have this

Aeon? That which is better than the flesh

aforesaid character, for it is the truth

is that which is for it (the) cause of life.

which stands firm. It is the revelation of

That which came into being on your acwhat is, and the transformation of things, count, is it not yours? Does not that

and a transition into newness. For imperwhich is yours exist with you? Yet, while ishability [descends] upon the perishable;

you are in this world, what is it that you

the light flows down upon the darkness,

lack? This is what you have been making

swallowing it up; and the Pleroma fills

every effort to learn.

up the deficiency. These are the symbols

The afterbirth of the body is old age,

and the images of the resurrection. He

and you exist in corruption. You have

(Christ) it is who makes the good.

absence as a gain. For you will not give

Therefore, do not think in part, O Rheup what is better if you depart. That ginos, nor live in conformity with this

which is worse has diminution, but there

flesh for the sake of unanimity, but flee

is grace for it.

from the divisions and the fetters, and

Nothing, then, redeems us from this

already you have the resurrection. For if

world. But the All which we are, we are

he who will die knows about himself that

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 un3Mark 9:4.

210

NON-CANONICAL EPISTLES AND RELATED WRITINGS

he will die—even if he spends many

have] taught you and your [brethren], my

years in this life, he is brought to this—

sons, concerning them, while I have not

why not consider yourself as risen and

omitted any of the things suitable for

(already) brought to this? If you have the

strengthening you (pl.). But if there is

resurrection but continue as if you are to

one thing written which is obscure in my

die—and yet that one knows that he has

exposition of the Word, I shall interpret

died—why, then, do I ignore your lack

it for you (pl.) when you (pl.) ask. But

of exercise? It is fitting for each one to

now, do not be jealous of anyone who is

practice in a number of ways, and he shall

in your number when he is able to help.

be released from this Element that he

Many are looking into this which I

may not fall into error but shall himself

have written to you. To these I say: peace

receive again what at first was.

(be) among them and grace. I greet you

These things I have received from the

and those who love you (pl.) in brotherly

generosity of my Lord, Jesus Christ. [I

love.

The Didache

Several proto-orthodox authors in the early church mention with approval the “Didache (literally, “The Teaching”) of the Twelve Apostles”; some of them view it as standing just on the borders of the canon.1 But the book was eventually lost from view, until a copy was discovered in 1873 in a monastery library in Constantinople. Since then the book has made a significant impact on the way scholars understand the social life and ritual practices of the early church. For this is the first “church manual” to have survived from early Christianity.

The first part of the book describes the “Two Paths of Life and Death”

(see Introduction to the Epistle of Barnabas). The Path of Life (chaps. 1–4) is paved with upright behavior: the author’s readers are to love one another, avoid evil desires, jealousy and anger, give alms to the poor, obey God’s commandments, and generally lead morally respectable lives. Many of these instructions reflect the teachings of Jesus from Matthew’s Sermon on the Mount (e.g., praying for one’s enemies, turning the other cheek, and going the extra mile). As might be expected, the Path of Death (chap. 5) involves the opposite sorts of behavior: “murders, adulteries, passions, sexual immoralities, robberies,” and sundry other transgressive activities.

The bulk of the rest of the book gives instructions for the ritual practices and social interactions of the Christian community (chaps. 7–15), including directions for how to perform baptisms (preferably in cold, running water), when to fast (every Wednesday and Friday), what to pray (the Lord’s Prayer, three times a day), and how to celebrate the Eucharist (first giving thanks for the cup, then the bread). Near the end of these instructions the author addresses the problem of wandering “apostles,” “teachers,” and “prophets”

of dubious moral character; evidently, some scoundrels had become itinerant Christian preachers simply for financial gain. The communities are to test the sincerity of these wandering ministers and to limit the length of their stay at the community’s expense; moreover, the communities are to appoint leaders of their own to direct their affairs.

1See the Canons of Athanasius and Eusebius. For further information on the Didache, see Ehrman,
Lost
Christianities
, 48–49.

Translation by Bart D. Ehrman, in
The
Apostolic
Fathers
, vol. 1 (Loeb Classical Library; Cambridge, Mass.: Harvard University Press, 2003); used with permission.

211

THE DIDACHE

213

engage in sexual immorality. Do not

7
But be meek, since the meek will

steal, do not practice magic, do not use

inherit the earth.13

enchanted potions, do not abort a fetus

8
Be patient, merciful, innocent, genor kill a child that is born.

tle, and good, trembling at the words you

3
Do not desire what belongs to your

have heard.

neighbor, do not commit perjury, do not

9
Do not exalt yourself or become imgive false testimony, do not speak insults, pertinent. You should not join forces with

do not bear grudges.

the high and mighty, but should associate

4
Do not be of two minds or speak

with the upright and humble.

from both sides of your mouth, for speak