Translated by Robert M. Grant

The gospel of truth is joy to those who have received from the Father of truth the gift of knowing him by the power of the Logos, who has come from the Pleroma and who is in the thought and the mind of the Father; he it is who is called "the Savior," since that is the name of the work which he must do for the redemption of those who have not known the Father. For the name of the gospel is the manifestation of hope, since that is the discovery of those who seek him, because the All sought him from whom it had come forth. You see, the All had been inside of him, that illimitable, inconceivable one, who is better than every thought.

This ignorance of the Father brought about terror and fear. And terror became dense like a fog, that no one was able to see. Because of this, error became strong. But it worked on its hylic substance vainly, because it did not know the truth. It was in a fashioned form while it was preparing, in power and in beauty, the equivalent of truth. This then, was not a humiliation for him, that illimitable, inconceivable one. For they were as nothing, this terror and this forgetfulness and this figure of falsehood, whereas this established truth is unchanging, unperturbed and completely beautiful.

For this reason, do not take error too seriously. Thus, since it had no root, it was in a fog as regards the Father, engaged in preparing works and forgetfulnesses and fears in order, by these means, to beguile those of the middle and to make them captive. The forgetfulness of error was not revealed. It did not become light beside the Father. Forgetfulness did not exist with the Father, although it existed because of him. What exists in him is knowledge, which was revealed so that forgetfulness might be destroyed and that they might know the Father, Since forgetfulness existed because they did not know the Father, if they then come to know the Father, from that moment on forgetfulness will cease to exist.

That is the gospel of him whom they seek, which he has revealed to the perfect through the mercies of the Father as the hidden mystery, Jesus the Christ. Through him he enlightened those who were in darkness because of forgetfulness. He enlightened them and gave them a path. And that path is the truth which he taught them. For this reason error was angry with him, so it persecuted him. It was distressed by him, so it made him powerless. He was nailed to a cross. He became a fruit of the knowledge of the Father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery.

And as for him, them he found in himself, and him they found in themselves, that illimitable, inconceivable one, that perfect Father who made the all, in whom the All is, and whom the All lacks, since he retained in himself their perfection, which he had not given to the all. The Father was not jealous. What jealousy, indeed, is there between him and his members? For, even if the Aeon had received their perfection, they would not have been able to approach the perfection of the Father, because he retained their perfection in himself, giving it to them as a way to return to him and as a knowledge unique in perfection. He is the one who set the All in order and in whom the All existed and whom the All lacked. As one of whom some have no knowledge, he desires that they know him and that they love him. For what is it that the All lacked, if not the knowledge of the Father?

He became a guide, quiet and in leisure. In the middle of a school he came and spoke the Word, as a teacher. Those who were wise in their own estimation came to put him to the test. But he discredited them as empty-headed people. They hated him because they really were not wise men. After all these came also the little children, those who possess the knowledge of the Father. When they became strong they were taught the aspects of the Father's face. They came to know and they were known. They were glorified and they gave glory. In their heart, the living book of the Living was manifest, the book which was written in the thought and in the mind of the Father and, from before the foundation of the All, is in that incomprehensible part of him.

This is the book which no one found possible to take, since it was reserved for him who will take it and be slain. No one was able to be manifest from those who believed in salvation as long as that book had not appeared. For this reason, the compassionate, faithful Jesus was patient in his sufferings until he took that book, since he knew that his death meant life for many. Just as in the case of a will which has not yet been opened, for the fortune of the deceased master of the house is hidden, so also in the case of the All which had been hidden as long as the Father of the All was invisible and unique in himself, in whom every space has its source. For this reason Jesus appeared. He took that book as his own. He was nailed to a cross. He affixed the edict of the Father to the cross.

Oh, such great teaching! He abases himself even unto death, though he is clothed in eternal life. Having divested himself of these perishable rags, he clothed himself in incorruptibility, which no one could possibly take from him. Having entered into the empty territory of fears, he passed before those who were stripped by forgetfulness, being both knowledge and perfection, proclaiming the things that are in the heart of the Father, so that he became the wisdom of those who have received instruction. But those who are to be taught, the living who are inscribed in the book of the living, learn for themselves, receiving instructions from the Father, turning to him again.

Since the perfection of the All is in the Father, it is necessary for the All to ascend to him. Therefore, if one has knowledge, he gets what belongs to him and draws it to himself. For he who is ignorant, is deficient, and it is a great deficiency, since he lacks that which will make him perfect. Since the perfection of the All is in the Father, it is necessary for the All to ascend to him and for each one to get the things which are his. He registered them first, having prepared them to be given to those who came from him.

Those whose name he knew first were called last, so that the one who has knowledge is he whose name the Father has pronounced. For he whose name has not been spoken is ignorant. Indeed, how shall one hear if his name has not been uttered? For he who remains ignorant until the end is a creature of forgetfulness and will perish with it. If this is not so, why have these wretches no name, why do they have no sound? Hence, if one has knowledge, he is from above. If he is called, he hears, he replies, and he turns toward him who called him and he ascends to him and he knows what he is called. Since he has knowledge, he does the will of him who called him. He desires to please him and he finds rest. He receives a certain name. He who thus is going to have knowledge knows whence he came and whither he is going. He knows it as a person who, having become intoxicated, has turned from his drunkenness and having come to himself, has restored what is his own.

He has turned many from error. He went before them to their own places, from which they departed when they erred because of the depth of him who surrounds every place, whereas there is nothing which surrounds him. It was a great wonder that they were in the Father without knowing him and that they were able to leave on their own, since they were not able to contain him and know him in whom they were, for indeed his will had not come forth from him. For he revealed it as a knowledge with which all its emanations agree, namely, the knowledge of the living book which he revealed to the Aeons at last as his letters, displaying to them that these are not merely vowels nor consonants, so that one may read them and think of something void of meaning; on the contrary, they are letters which convey the truth. They are pronounced only when they are known. Each letter is a perfect truth like a perfect book, for they are letters written by the hand of the unity, since the Father wrote them for the Aeons, so that they by means of his letters might come to know the Father.

While his wisdom mediates on the logos, and since his teaching expresses it, his knowledge has been revealed. His honor is a crown upon it. Since his joy agrees with it, his glory exalted it. It has revealed his image. It has obtained his rest. His love took bodily form around it. His trust embraced it. Thus the logos of the Father goes forth into the All, being the fruit of his heart and expression of his will. It supports the All. It chooses and also takes the form of the All, purifying it, and causing it to return to the Father and to the Mother, Jesus of the utmost sweetness. The Father opens his bosom, but his bosom is the Holy Spirit. He reveals his hidden self which is his son, so that through the compassion of the Father the Aeons may know him, end their wearying search for the Father and rest themselves in him, knowing that this is rest. After he had filled what was incomplete, he did away with form. The form of it is the world, that which it served. For where there is envy and strife, there is an incompleteness; but where there is unity, there is completeness. Since this incompleteness came about because they did not know the Father, so when they know the Father, incompleteness, from that moment on, will cease to exist. As one's ignorance disappears when he gains knowledge, and as darkness disappears when light appears, so also incompleteness is eliminated by completeness. Certainly, from that moment on, form is no longer manifest, but will be dissolved in fusion with unity. For now their works lie scattered. In time unity will make the spaces complete. By means of unity each one will understand itself. By means of knowledge it will purify itself of diversity with a view towards unity, devouring matter within itself like fire and darkness by light, death by life.

Certainly, if these things have happened to each one of us, it is fitting for us, surely, to think about the All so that the house may be holy and silent for unity. Like people who have moved from a neighborhood, if they have some dishes around which are not good, they usually break them. Nevertheless the householder does not suffer a loss, but rejoices, for in the place of these defective dishes there are those which are completely perfect. For this is the judgement which has come from above and which has judged every person, a drawn two-edged sword cutting on this side and that. When it appeared, I mean, the Logos, who is in the heart of those who pronounce it - it was not merely a sound but it has become a body - a great disturbance occurred among the dishes, for some were emptied, others filled: some were provided for, others were removed; some were purified, still others were broken. All the spaces were shaken and disturbed for they had no composure nor stability. Error was disturbed not knowing what it should do. It was troubled; it lamented, it was beside itself because it did not know anything. When knowledge, which is its abolishment, approached it with all its emanations, error is empty, since there is nothing in it. Truth appeared; all its emanations recognized it. They actually greeted the Father with a power which is complete and which joins them with the Father. For each one loves truth because truth is the mouth of the Father. His tongue is the Holy Spirit, who joins him to truth attaching him to the mouth of the Father by his tongue at the time he shall receive the Holy Spirit.

This is the manifestation of the Father and his revelation to his Aeons. He revealed his hidden self and explained it. For who is it who exists if it is not the Father himself? All the spaces are his emanations. They knew that they stem from him as children from a perfect man. They knew that they had not yet received form nor had they yet received a name, every one of which the Father produces. If they at that time receive form of his knowledge, though they are truly in him, they do not know him. But the Father is perfect. He knows every space which is within him. If he pleases, he reveals anyone whom he desires by giving him a form and by giving him a name; and he does give him a name and cause him to come into being. Those who do not yet exist are ignorant of him who created them. I do not say, then, that those who do not yet exist are nothing. But they are in him who will desire that they exist when he pleases, like the event which is going to happen. On the one hand, he knows, before anything is revealed, what he will produce. On the other hand, the fruit which has not yet been revealed does not know anything, nor is it anything either. Thus each space which, on its part, is in the Father comes from the existent one, who, on his part, has established it from the nonexistent. [...] he who does not exist at all, will never exist.

What, then, is that which he wants him to think? "I am like the shadows and phantoms of the night." When morning comes, this one knows that the fear which he had experienced was nothing. Thus they were ignorant of the Father; he is the one whom they did not see. Since there had been fear and confusion and a lack of confidence and doublemindness and division, there were many illusions which were conceived by him, the foregoing, as well as empty ignorance - as if they were fast asleep and found themselves a prey to troubled dreams. Either there is a place to which they flee, or they lack strength as they come, having pursued unspecified things. Either they are involved in inflicting blows, or they themselves receive bruises. Either they are falling from high places, or they fly off through the air, though they have no wings at all. Other times, it is as if certain people were trying to kill them, even though there is no one pursuing them; or, they themselves are killing those beside them, for they are stained by their blood. Until the moment when they who are passing through all these things - I mean they who have experienced all these confusions - awake, they see nothing because the dreams were nothing. It is thus that they who cast ignorance from them as sheep do not consider it to be anything, nor regard its properties to be something real, but they renounce them like a dream in the night and they consider the knowledge of the Father to be the dawn. It is thus that each one has acted, as if he were asleep, during the time when he was ignorant and thus he comes to understand, as if he were awakening. And happy is the man who comes to himself and awakens. Indeed, blessed is he who has opened the eyes of the blind.

And the Spirit came to him in haste when it raised him. Having given its hand to the one lying prone on the ground, it placed him firmly on his feet, for he had not yet stood up. He gave them the means of knowing the knowledge of the Father and the revelation of his son. For when they saw it and listened to it, he permitted them to take a taste of and to smell and to grasp the beloved son.

He appeared, informing them of the Father, the illimitable one. He inspired them with that which is in the mind, while doing his will. Many received the light and turned towards him. But material men were alien to him and did not discern his appearance nor recognize him. For he came in the likeness of flesh and nothing blocked his way because it was incorruptible and unrestrainable. Moreover, while saying new things, speaking about what is in the heart of the Father, he proclaimed the faultless word. Light spoke through his mouth, and his voice brought forth life. He gave them thought and understanding and mercy and salvation and the Spirit of strength derived from the limitlessness of the Father and sweetness. He caused punishments and scourgings to cease, for it was they which caused many in need of mercy to astray from him in error and in chains - and he mightily destroyed them and derided them with knowledge. He became a path for those who went astray and knowledge to those who were ignorant, a discovery for those who sought, and a support for those who tremble, a purity for those who were defiled.

He is the shepherd who left behind the ninety-nine sheep which had not strayed and went in search of that one which was lost. He rejoiced when he had found it. For ninety-nine is a number of the left hand, which holds it. The moment he finds the one, however, the whole number is transferred to the right hand. Thus it is with him who lacks the one, that is, the entire right hand which attracts that in which it is deficient, seizes it from the left side and transfers it to the right. In this way, then, the number becomes one hundred. This number signifies the Father.

He labored even on the Sabbath for the sheep which he found fallen into the pit. He saved the life of that sheep, bringing it up from the pit in order that you may understand fully what that Sabbath is, you who possess full understanding. It is a day in which it is not fitting that salvation be idle, so that you may speak of that heavenly day which has no night and of the sun which does not set because it is perfect. Say then in your heart that you are this perfect day and that in you the light which does not fail dwells.

Speak concerning the truth to those who seek it and of knowledge to those who, in their error, have committed sin. Make sure-footed those who stumble and stretch forth your hands to the sick. Nourish the hungry and set at ease those who are troubled. Foster men who love. Raise up and awaken those who sleep. For you are this understanding which encourages. If the strong follow this course, they are even stronger. Turn your attention to yourselves. Do not be concerned with other things, namely, that which you have cast forth from yourselves, that which you have dismissed. Do not return to them to eat them. Do not be moth-eaten. Do not be worm-eaten, for you have already shaken it off. Do not be a place of the devil, for you have already destroyed him. Do not strengthen your last obstacles, because that is reprehensible. For the lawless one is nothing. He harms himself more than the law. For that one does his works because he is a lawless person. But this one, because he is a righteous person, does his works among others. Do the will of the Father, then, for you are from him.

For the Father is sweet and his will is good. He knows the things that are yours, so that you may rest yourselves in them. For by the fruits one knows the things that are yours, that they are the children of the Father, and one knows his aroma, that you originate from the grace of his countenance. For this reason, the Father loved his aroma; and it manifests itself in every place; and when it is mixed with matter, he gives his aroma to the light; and into his rest he causes it to ascend in every form and in every sound. For there are no nostrils which smell the aroma, but it is the Spirit which possesses the sense of smell and it draws it for itself to itself and sinks into the aroma of the Father. He is, indeed, the place for it, and he takes it to the place from which it has come, in the first aroma which is cold. It is something in a psychic form, resembling cold water which is [...] since it is in soil which is not hard, of which those who see it think, "It is earth." Afterwards, it becomes soft again. If a breath is taken, it is usually hot. The cold aromas, then, are from the division. For this reason, God came and destroyed the division and he brought the hot Pleroma of love, so that the cold may not return, but the unity of the Perfect Thought prevail.

This is the word of the Gospel of the finding of the Pleroma for those who wait for the salvation which comes from above. When their hope, for which they are waiting, is waiting - they whose likeness is the light in which there is no shadow, then at that time the Pleroma is about to come. The deficiency of matter, however, is not because of the limitlessness of the Father who comes at the time of the deficiency. And yet no one is able to say that the incorruptible One will come in this manner. But the depth of the Father is increasing, and the thought of error is not with him. It is a matter of falling down and a matter of being readily set upright at the finding of that one who has come to him who will turn back.

For this turning back is called "repentance". For this reason, incorruption has breathed. It followed him who has sinned in order that he may find rest. For forgiveness is that which remains for the light in the deficiency, the word of the pleroma. For the physician hurries to the place in which there is sickness, because that is the desire which he has. The sick man is in a deficient condition, but he does not hide himself because the physician possesses that which he lacks. In this manner the deficiency is filled by the Pleroma, which has no deficiency, which has given itself out in order to fill the one who is deficient, so that grace may take him, then, from the area which is deficient and has no grace. Because of this a diminishing occurred in the place which there is no grace, the area where the one who is small, who is deficient, is taken hold of.

He revealed himself as a Pleroma, i.e., the finding of the light of truth which has shined towards him, because he is unchangeable. For this reason, they who have been troubled speak about Christ in their midst so that they may receive a return and he may anoint them with the ointment. The ointment is the pity of the Father, who will have mercy on them. But those whom he has anointed are those who are perfect. For the filled vessels are those which are customarily used for anointing. But when an anointing is finished, the vessel is usually empty, and the cause of its deficiency is the consumption of its ointment. For then a breath is drawn only through the power which he has. But the one who is without deficiency - one does not trust anyone beside him nor does one pour anything out. But that which is the deficient is filled again by the perfect Father. He is good. He knows his plantings because he is the one who has planted them in his Paradise. And his Paradise is his place of rest.

This is the perfection in the thought of the Father and these are the words of his reflection. Each one of his words is the work of his will alone, in the revelation of his Logos. Since they were in the depth of his mind, the Logos, who was the first to come forth, caused them to appear, along with an intellect which speaks the unique word by means of a silent grace. It was called "thought," since they were in it before becoming manifest. It happened, then, that it was the first to come forth - at the moment pleasing to the will of him who desired it; and it is in the will that the Father is at rest and with which he is pleased. Nothing happens without him, nor does anything occur without the will of the Father. But his will is incomprehensible. His will is his mark, but no one can know it, nor is it possible for them to concentrate on it in order to possess it. But that which he wishes takes place at the moment he wishes it - even if the view does not please anyone: it is God`s will. For the Father knows the beginning of them all as well as their end. For when their end arrives, he will question them to their faces. The end, you see, is the recognition of him who is hidden, that is, the Father, from whom the beginning came forth and to whom will return all who have come from him. For they were made manifest for the glory and the joy of his name.

And the name of the Father is the Son. It is he who, in the beginning, gave a name to him who came forth from him - he is the same one - and he begat him for a son. He gave him his name which belonged to him - he, the Father, who possesses everything which exists around him. He possess the name; he has the son. It is possible for them to see him. The name, however, is invisible, for it alone is the mystery of the invisible about to come to ears completely filled with it through the Father`s agency. Moreover, as for the Father, his name is not pronounced, but it is revealed through a son. Thus, then, the name is great.

Who, then, has been able to pronounce a name for him, this great name, except him alone to whom the name belongs and the sons of the name in whom the name of the Father is at rest, and who themselves in turn are at rest in his name, since the Father has no beginning? It is he alone who engendered it for himself as a name in the beginning before he had created the Aeons, that the name of the Father should be over their heads as a lord - that is, the real name, which is secure by his authority and by his perfect power. For the name is not drawn from lexicons nor is his name derived from common name-giving, But it is invisible. He gave a name to himself alone, because he alone saw it and because he alone was capable of giving himself a name. For he who does not exist has no name. For what name would one give him who did not exist? Nevertheless, he who exists also with his name and he alone knows it, and to him alone the Father gave a name. The Son is his name. He did not, therefore, keep it secretly hidden, but the son came into existence. He himself gave a name to him. The name, then, is that of the Father, just as the name of the Father is the Son. For otherwise, where would compassion find a name - outside of the Father? But someone will probably say to his companion, "Who would give a name to someone who existed before himself, as if, indeed, children did not receive their name from one of those who gave them birth?"

Above all, then, it is fitting for us to think this point over: What is the name? It is the real name. It is, indeed, the name which came from the Father, for it is he who owns the name. He did not, you see, get the name on loan, as in the case of others because of the form in which each one of them is going to be created. This, then, is the authoritative name. There is no one else to whom he has given it. But it remained unnamed, unuttered, `till the moment when he, who is perfect, pronounced it himself; and it was he alone who was able to pronounce his name and to see it. When it pleased him, then, that his son should be his pronounced name and when he gave this name to him, he who has come from the depth spoke of his secrets, because he knew that the Father was absolute goodness. For this reason, indeed, he sent this particular one in order that he might speak concerning the place and his place of rest from which he had come forth, and that he might glorify the Pleroma, the greatness of his name and the sweetness of his Father.

Each one will speak concerning the place from which he has come forth, and to the region from which he received his essential being, he will hasten to return once again. And he want from that place - the place where he was - because he tasted of that place, as he was nourished and grew. And his own place of rest is his Pleroma. All the emanations from the Father, therefore, are Pleromas, and all his emanations have their roots in the one who caused them all to grow from himself. He appointed a limit. They, then, became manifest individually in order that they might be in their own thought, for that place to which they extend their thoughts is their root, which lifts them upward through all heights to the Father. They reach his head, which is rest for them, and they remain there near to it so that they say that they have participated in his face by means of embraces. But these of this kind were not manifest, because they have not risen above themselves. Neither have they been deprived of the glory of the Father nor have they thought of him as small, nor bitter, nor angry, but as absolutely good, unperturbed, sweet, knowing all the spaces before they came into existence and having no need of instruction. Such are they who possess from above something of this immeasurable greatness, as they strain towards that unique and perfect one who exists there for them. And they do not go down to Hades. They have neither envy nor moaning, nor is death in them. But they rest in him who rests, without wearying themselves or becoming involved in the search for truth. But, they, indeed, are the truth, and the Father is in them, and they are in the Father, since they are perfect, inseparable from him who is truly good. They lack nothing in any way, but they are given rest and are refreshed by the Spirit. And they listen to their root; they have leisure for themselves, they in whom he will find his root, and he will suffer no loss to his soul.

Such is the place of the blessed; this is their place. As for the rest, then, may they know, in their place, that it does not suit me, after having been in the place of rest to say anything more. But he is the one in whom I shall be in order to devote myself, at all times, to the Father of the All and the true brothers, those upon whom the love of the Father is lavished, and in whose midst nothing of him is lacking. It is they who manifest themselves truly since they are in that true and eternal life and speak of the perfect light filled with the seed of the Father, and which is in his heart and in the Pleroma, while his Spirit rejoices in it and glorifies him in whom it was, because the Father is good. And his children are perfect and worthy of his name, because he is the Father. Children of this kind are those whom he loves.

From Robert M. Grant, Gnosticism (Harper & Brothers, New York, 1961),
as quoted in Willis Barnstone, The Other Bible (Harper & Row, San Francisco, 1984).

| Nag Hammadi Library | Gnostic Society Library | Gnosis Archive |

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

Translated by Malcolm L. Peel

Selection made from James M. Robinson, ed., The Nag Hammadi Library, revised edition. HarperCollins, San Francisco, 1990.

I was sent forth from the power,

and I have come to those who reflect upon me,

and I have been found among those who seek after me.

Look upon me, you who reflect upon me,

and you hearers, hear me.

You who are waiting for me, take me to yourselves.

And do not banish me from your sight.

And do not make your voice hate me, nor your hearing.

Do not be ignorant of me anywhere or any time. Be on your guard!

Do not be ignorant of me.

For I am the first and the last.

I am the honored one and the scorned one.

I am the whore and the holy one.

I am the wife and the virgin.

I am and the daughter.

I am the members of my mother.

I am the barren one

and many are her sons.

I am she whose wedding is great,

and I have not taken a husband.

I am the midwife and she who does not bear.

I am the solace of my labor pains.

I am the bride and the bridegroom,

and it is my husband who begot me.

I am the mother of my father

and the sister of my husband

and he is my offspring.

I am the slave of him who prepared me.

I am the ruler of my offspring.

But he is the one who begot me before the time on a birthday.

And he is my offspring in (due) time,

and my power is from him.

I am the staff of his power in his youth,

and he is the rod of my old age.

And whatever he wills happens to me.

I am the silence that is incomprehensible

and the idea whose remembrance is frequent.

I am the voice whose sound is manifold

and the word whose appearance is multiple.

I am the utterance of my name.

Why, you who hate me, do you love me,

and hate those who love me?

You who deny me, confess me,

and you who confess me, deny me.

You who tell the truth about me, lie about me,

and you who have lied about me, tell the truth about me.

You who know me, be ignorant of me,

and those who have not known me, let them know me.

For I am knowledge and ignorance.

I am shame and boldness.

I am shameless; I am ashamed.

I am strength and I am fear.

I am war and peace.

Give heed to me.

I am the one who is disgraced and the great one.

Give heed to my poverty and my wealth.

Do not be arrogant to me when I am cast out upon the earth,

and you will find me in those that are to come.

And do not look upon me on the dung-heap

nor go and leave me cast out,

and you will find me in the kingdoms.

And do not look upon me when I am cast out among those who

are disgraced and in the least places,

nor laugh at me.

And do not cast me out among those who are slain in violence.

But I, I am compassionate and I am cruel.

Be on your guard!

Do not hate my obedience

and do not love my self-control.

In my weakness, do not forsake me,

and do not be afraid of my power.

For why do you despise my fear

and curse my pride?

But I am she who exists in all fears

and strength in trembling.

I am she who is weak,

and I am well in a pleasant place.

I am senseless and I am wise.

Why have you hated me in your counsels?

For I shall be silent among those who are silent,

and I shall appear and speak,

Why then have you hated me, you Greeks?

Because I am a barbarian among the barbarians?

For I am the wisdom of the Greeks

and the knowledge of the barbarians.

I am the judgement of the Greeks and of the barbarians.

I am the one whose image is great in Egypt

and the one who has no image among the barbarians.

I am the one who has been hated everywhere

and who has been loved everywhere.

I am the one whom they call Life,

and you have called Death.

I am the one whom they call Law,

and you have called Lawlessness.

I am the one whom you have pursued,

and I am the one whom you have seized.

I am the one whom you have scattered,

and you have gathered me together.

I am the one before whom you have been ashamed,

and you have been shameless to me.

I am she who does not keep festival,

and I am she whose festivals are many.

I, I am godless,

and I am the one whose God is great.

I am the one whom you have reflected upon,

and you have scorned me.

I am unlearned,

and they learn from me.

I am the one that you have despised,

and you reflect upon me.

I am the one whom you have hidden from,

and you appear to me.

But whenever you hide yourselves,

I myself will appear.

For whenever you appear,

I myself will hide from you.

Those who have [...] to it [...] senselessly [...].

Take me [... understanding] from grief.

and take me to yourselves from understanding and grief.

And take me to yourselves from places that are ugly and in ruin,

and rob from those which are good even though in ugliness.

Out of shame, take me to yourselves shamelessly;

and out of shamelessness and shame,

upbraid my members in yourselves.

And come forward to me, you who know me

and you who know my members,

and establish the great ones among the small first creatures.

Come forward to childhood,

and do not despise it because it is small and it is little.

And do not turn away greatnesses in some parts from the smallnesses,

for the smallnesses are known from the greatnesses.

Why do you curse me and honor me?

You have wounded and you have had mercy.

Do not separate me from the first ones whom you have known.

And do not cast anyone out nor turn anyone away

[...] turn you away and [... know] him not.

[...].

What is mine [...].

I know the first ones and those after them know me.

But I am the mind of [...] and the rest of [...].

I am the knowledge of my inquiry,

and the finding of those who seek after me,

and the command of those who ask of me,

and the power of the powers in my knowledge

of the angels, who have been sent at my word,

and of gods in their seasons by my counsel,

and of spirits of every man who exists with me,

and of women who dwell within me.

I am the one who is honored, and who is praised,

and who is despised scornfully.

I am peace,

and war has come because of me.

And I am an alien and a citizen.

I am the substance and the one who has no substance.

Those who are without association with me are ignorant of me,

and those who are in my substance are the ones who know me.

Those who are close to me have been ignorant of me,

and those who are far away from me are the ones who have known me.

On the day when I am close to you, you are far away from me,

and on the day when I am far away from you, I am close to you.

[I am ...] within.

[I am ...] of the natures.

I am [...] of the creation of the spirits.

[...] request of the souls.

I am control and the uncontrollable.

I am the union and the dissolution.

I am the abiding and I am the dissolution.

I am the one below,

and they come up to me.

I am the judgment and the acquittal.

I, I am sinless,

and the root of sin derives from me.

I am lust in (outward) appearance,

and interior self-control exists within me.

I am the hearing which is attainable to everyone

and the speech which cannot be grasped.

I am a mute who does not speak,

and great is my multitude of words.

Hear me in gentleness, and learn of me in roughness.

I am she who cries out,

and I am cast forth upon the face of the earth.

I prepare the bread and my mind within.

I am the knowledge of my name.

I am the one who cries out,

and I listen.

I appear and [...] walk in [...] seal of my [...].

I am [...] the defense [...].

I am the one who is called Truth

and iniquity [...].

You honor me [...] and you whisper against me.

You who are vanquished, judge them (who vanquish you)

before they give judgment against you,

because the judge and partiality exist in you.

If you are condemned by this one, who will acquit you?

Or, if you are acquitted by him, who will be able to detain you?

For what is inside of you is what is outside of you,

and the one who fashions you on the outside

is the one who shaped the inside of you.

And what you see outside of you, you see inside of you;

it is visible and it is your garment.

Hear me, you hearers

and learn of my words, you who know me.

I am the hearing that is attainable to everything;

I am the speech that cannot be grasped.

I am the name of the sound

and the sound of the name.

I am the sign of the letter

and the designation of the division.

And I [...].

(3 lines missing)

[...] light [...].

[...] hearers [...] to you

[...] the great power.

And [...] will not move the name.

[...] to the one who created me.

And I will speak his name.

Look then at his words

and all the writings which have been completed.

Give heed then, you hearers

and you also, the angels and those who have been sent,

and you spirits who have arisen from the dead.

For I am the one who alone exists,

and I have no one who will judge me.

For many are the pleasant forms which exist in numerous sins,

and incontinencies,

and disgraceful passions,

and fleeting pleasures,

which (men) embrace until they become sober

and go up to their resting place.

And they will find me there,

and they will live,

and they will not die again.

The Thunder, Perfect Mind

Translated by George W. MacRae

Selection made from James M. Robinson, ed., The Nag Hammadi Library, revised edition. HarperCollins, San Francisco, 1990

But of the Jews none washed his hands, neither Herod nor any one of his judges. And when they had refused to wash them, Pilate rose up. And then Herod the king commandeth that the Lord be taken saying to them, What things soever I commanded you to do unto him, do.

2 And there was standing there Joseph the friend of Pilate and of the Lord; and, knowing that they were

about to crucify him, he came to Pilate and asked the body of the Lord for burial. And Pilate sent to Herod

and asked his body. And Herod said, Brother Pilate, even if no one has asked for him, we purposed to bury him, especially as the sabbath draweth on: for it is written in the law, that the sun set not upon one that hath been put to death.

3 And he delivered him to the people on the day before the unleavened bread, their feast.

And they took the Lord and pushed him as they ran, and said, Let us drag away the Son of God,

having obtained power over him. And they clothed him with purple, and set him on the seat of judgment,

saying, Judge righteously, 0 king of Israel. And one of them brought a crown of thorns and put it on the head of the Lord. And others stood and spat in his eyes, and others smote his cheeks: others pricked him with a reed; and some scourged him, saying, With this honor let us honor the Son of God.

4 And they brought two malefactors, and they crucified the Lord between them.

But he held his peace, as though having no pain. And when they had raised the cross,

they wrote the title: This is the king of Israel .

And having set his garments before him they parted them among them, and cast lots for them.

And one of those malefactors reproached them, saying, We for the evils that we have done have suffered thus,

but this man, who hath become the Saviour of men, what wrong hath he done to you?

And they, being angered at him, commanded that his legs should not be broken,

that he might die in torment.

5 And it was noon, and darkness came over all Judaea:

and they were troubled and distressed, lest the sun had set, whilst he was yet alive:

[for] it is written for them, that the sun set not on him that hath been put to death.

And one of them said, Give him to drink gall with vinegar. And they mixed and gave him to drink, and fulfilled all things, and accomplished their sins against their own head.

And many went about with lamps, supposing that it was night, and fell down.

And the Lord cried out, saying,

My power, my power, thou hast forsaken me.

And when he had said it he was taken up.

And in that hour the vail of the temple of Jerusalem was rent in twain.

6 And then they drew out the nails from the hands of the Lord, and laid him upon the earth, and the whole earth quaked, and great fear arose.

Then the sun shone, and it was found the ninth hour:

and the Jews rejoiced, and gave his body to Joseph that he might bury it,

since he had seen what good things he had done.

And he took the Lord, and washed him, and rolled him in a linen cloth, and brought him to his own tomb,

which was called the Garden of Joseph.

7 Then the Jews and the elders and the priests, perceiving what evil they had done to themselves, began to lament and to say, Woe for our sins:

the judgment hath drawn nigh, and the end of Jerusalem.

And I with my companions was grieved; and being wounded in mind we hid ourselves:

for we were being sought for by them as malefactors, and as wishing to set fire to the temple.

And upon all these things we fasted and sat mourning and weeping night and day until the sabbath.

8 But the scribes and Pharisees and elders being gathered together one with another, when they heard that all the people murmured and beat their breasts saying, If by his death these most mighty signs have come to pass,

see how righteous he is, -the elders were afraid and came to Pilate beseeching him and saying,

Give us soldiers, that we may guard his sepulchre for three days, lest his disciples come and steal him away,

and the people suppose that he is risen from the dead and do us evil.

And Pilate gave them Petronius the centurion with soldiers to guard the tomb.

And with them came elders and scribes to the sepulchre, and having rolled a great stone together with the centurion and the soldiers, they all together who were there set it at the door of the sepulchre;

and they affixed seven seals, and they pitched a tent there and guarded it.

And early in the morning as the sabbath was drawing on, there came a multitude from Jerusalem and the region round about, that they might see the sepulchre that was sealed.

9 And in the night in which the Lord's day was drawing on, as the soldiers kept guard two by two in a watch, there was a great voice in the heaven; and they saw the heavens opened, and two men descend from thence with great light and approach the tomb.

And that stone which was put at the door rolled of itself and made way in part;

and the tomb was opened, and both the young men entered in.

10 When therefore those soldiers saw it, they awakened the centurion and the elders;

for they too were hard by keeping guard.

And as they declared what things they had seen, again they see three men come forth from the tomb, and two of them supporting one, and a cross following them:

and of the two the head reached unto the heaven, but the head of him who was lead by them overpassed the heavens. And they heard a voice from the heavens, saying, Thou hast preached to them that sleep.

And a response was heard from the cross, Yea.

11 They therefore considered one with another whether to go away and shew these things to Pilate.

And while they yet thought thereon, the heavens again are seen to open, and a certain man to descend and enter into the sepulchre.

When the centurion and they that were with him saw these things, they hastened in the night to Pilate, leaving the tomb which they were watching, and declared all things which they had seen, being greatly distressed and saying, Truly he was the Son of God. Pilate answered and said, I am pure from the blood of the Son of God:

but it was ye who determined this. Then they all drew near and besought him and entreated him to command the centurion and the soldiers to say nothing of the things which they had seen:

For it is better, say they, for us to be guilty of the greatest sin before God,

and not to fall into the hands of the people of the Jews and to be stoned.

Pilate therefore commanded the centurion and the soldiers to say nothing.

12 And at dawn upon the Lord's day Mary Magdalene, a disciple of the Lord, fearing because of the Jews, since they were burning with wrath, had not done at the Lord's sepulchre the things which women are wont to do for those that die and for those that are beloved by them -- she took her friends with her and came to the sepulchre where he was laid. And they feared lest the Jews should see them, and they said,

Although on that day on which he was crucified we could not weep and lament, yet now let us do these things at his sepulchre.

But who shall roll away for us the stone that was laid at the door of the sepulchre,

that we may enter in and sit by him and do the things that are due?

For the stone was great, and we fear lest some one see us.

And if we cannot, yet if we but set at the door the things which we bring as a memorial of him, we will weep and lament, until we come unto our home.

13 And, they went and found the tomb opened, and coming near they looked in there;

and they see there a certain young man sitting in the midst of the tomb, beautiful and clothed in a robe exceeding bright; who said to them, Wherefore are ye come? Whom seek ye? Him that was crucified?

He is risen and gone. But if ye believe not, look in and see the place where he lay, that he is not [here] ;

for he is risen and gone thither, whence he was sent. Then the women feared and fled.

14 Now it was the last day of the unleavened bread, and many were going forth, returning to their homes, as the feast was ended.

But we, the twelve disciples of the Lord, wept and were grieved:

and each one, being grieved for that which was come to pass, departed to his home.

But I Simon Peter and Andrew my brother took our nets and went to the sea;

and there was with us Levi the son of Alphaeus, whom the Lord . . . . . . . ...

The Secret Teachings

Ancient writings were discovered in 1945 which revealed more information about the concept of reincarnation from the sect of Christians called "Gnostics". This sect was ultimately destroyed by the Roman orthodox church, their followers burned at the stake and their writings wiped out. The writings included some long lost gospels, some of which were written earlier than the known gospels of Matthew, Mark, Luke and John. The Gnostic Christians claimed to possess the correct definition of "resurrection" - based on Jesus' secret teachings, handed down to them by the apostles. The existence of a secret tradition can be found in the New Testament:

"He [Jesus] told them, ' The secret of the kingdom of God has been given to you. But to those on the outside everything is said in parables so that, they may be ever seeing but never perceiving, and ever hearing but never understanding; otherwise they might turn and be forgiven!'" (Mark 4:11-12)

"No, we speak of God's secret wisdom, a wisdom that has been hidden and that God destined for our glory before time began." (1 Corinthians 2:7)

"So then, men ought to regard us as servants of Christ and as those entrusted with the secret things of God." (1 Corinthians 4:1)

A fragment of the Secret Gospel of Mark, one of the Gnostic texts discovered, describes Jesus performing secret initiation rites. Before the discovery of Gnostic writings, our only knowledge of it came from a letter written by Church Father Clement of Alexandria (150 AD - 211 AD), which quotes this secret gospel and refers to it as "a more spiritual gospel for the use of those who were being perfected." He said, "It even yet is most carefully guarded [by the church at Alexandria], being read only to those who are being initiated into the great mysteries." Clement insists elsewhere that Jesus revealed a secret teaching to those who were "capable of receiving it and being molded by it." Clement indicates that he possessed the secret tradition, which was handed down through the apostles. Such Gnostics were spiritual critics of the orthodox Church of what they saw as not so much a popularization as a vulgarization of Christianity. The orthodox church stressed faith, while the Gnostic church stressed knowledge (gnosis). This secret knowledge emphasized spiritual resurrection rather than physical resurrection. Indeed, the Gnostic Christians believed reincarnation to be the true interpretation of "resurrection" for those who have not attained a spiritual resurrection through this secret knowledge.

The New Testament talks about this gnosis (knowledge):

"Now to each one the manifestation of the Spirit is given for the common good. To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues." (1 Corinthians 12:7-10)

"For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding." (Colossians 1:9)

The first-century Jewish historian Flavius Josephus states that the Pharisees, the founders of rabbinic Judaism for whom Paul once belonged, believed in reincarnation. He writes that the Pharisees believed that the souls of bad men are punished after death but that the souls of good men are "removed into other bodies" and they will "have power to revive and live again." The Sadducees, the other prominent Jewish sect in Palestine, did not emphasize life after death and according to the Bible "say there is no resurrection" (Matthew 22:23). From what we have just discussed, it is clear that what Matthew really states is that the Sadducees "say there is no reincarnation".

The following are some the secret teachings of Jesus from the Gnostic gospels that affirm reincarnation, revealing the secret knowledge:

"Watch and pray that you may not be born in the flesh, but that you may leave the bitter bondage of this life." (Book of Thomas the Contender)

"When you see your likeness, you are happy. But when you see your images that came into being before and that neither die nor become visible, how much you will bear!" (Gospel of Thomas)

In the Book of Thomas the Contender, Jesus tells the disciple Thomas that after death those who were once believers but have remained attached to things of "transitory beauty" will be consumed "in their concern about life" and will be "brought back to the visible realm".

In the Secret Book of John, reincarnation is placed at the heart of its discussion of the salvation of souls. The book was written by 185 AD at the latest. Here is the Secret Book of John's perspective on reincarnation:

All people have drunk the water of forgetfulness and exist in a state of ignorance. Some are able to overcome ignorance through the Spirit of life that descends upon them. These souls "will be saved and will become perfect," that is, escape the round of rebirth. John asks Jesus what will happen to those who do not attain salvation. They are hurled down "into forgetfulness" and thrown into "prison", the Gnostic code word for new body. The only way for these souls to escape, says Jesus, is to emerge from forgetfulness and acquire knowledge. A soul in this situation can do so by finding a teacher or savior who has the strength to lead her home. "This soul needs to follow another soul in whom the Spirit of life dwells, because she is saved through the Spirit. Then she will never be thrust into flesh again." (Secret Book of John)

Another Gnostic text, Pistis Sophia, outlines an elaborate system of reward and punishment that includes reincarnation. The text explains differences in fate as the effects of past-life actions. A "man who curses" is given a body that will be continually "troubled in heart". A "man who slanders" receives a body that will be "oppressed". A thief receives a "lame, crooked and blind body". A "proud" and "scornful" man receives "a lame and ugly body" that "everyone continually despises." Thus earth, as well as hell, becomes the place of punishment.

According to Pistis Sophia, some souls do experience hell as a shadowy place of torture where they go after death. But after passing through this hell, the souls return for further experiences on earth. Only a few extremely wicked souls are not allowed to reincarnate. These are cast into "outer darkness" until the time when they are destined to be "destroyed and dissolved".

Several Gnostic texts combine the ideas of reincarnation and union with God. The Apocalypse of Paul, a second-century text, describes the Merkabah-style ascent of the apostle Paul as well as the reincarnation of a soul who was not ready for such an ascent. It shows how both reincarnation and ascents fit into Gnostic theology. Click here for Apocalypse of Paul to read more.

As Paul passes through the fourth heaven, he sees a soul being punished for murder. This soul is being whipped by angels who have brought him "out of the land of the dead" (earth). The soul calls three witnesses, who charge him with murder. The soul then looks down "in sorrow" and is "cast down" into a body that has been prepared for it. The text goes on to describe Paul's further journey through the heavens, a practice run for divine union.

Pistis Sophia combines the ideas of reincarnation and divine union in a passage that begins with the question: What happens to "a man who has committed no sin, but done good persistently, but has not found the mysteries?" The Pistis Sophia tells us that the soul of the good man who has not found the mysteries will receive "a cup filled with thoughts and wisdom." This will allow the soul to remember its divine origin and so to pursue the "mysteries of the Light" until it finds them and is able to "inherit the Light forever." To "inherit the Light forever" is a Gnostic code for union with God.

For the Gnostic Christians, resurrection was also a spiritual event - simply the awakening of the soul. They believed that people who experience the resurrection can experience eternal life, or union with God, while on earth and then after death, escape rebirth. People who don't experience the resurrection and union with God on earth will reincarnate. Jesus states the following the Gnostic

"People who say they will first die and then arise are mistaken. If they do not first receive resurrection while they are alive, once they have died they will receive nothing." (Gospel of Philip)

Paul writes in several places that resurrection involves a spirit body. Such a definition corresponds with spiritual resurrection and reincarnation:

"It [the dead body] is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body." (1 Corinthians 15:44)

"I declare to you, brothers, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable." (1 Corinthians 15:50)

"When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ." (Colossians 2:13)

The Gnostics claimed their terminology was sprinkled through the Epistles. For example, the author of Ephesians uses the words "awake", "sleep" and "dead" in a Gnostic sense:

"But everything exposed by the light becomes visible, for it is light that makes everything visible. This is why it is said: "Wake up, O sleeper, rise from the dead, and Christ will shine on you." (Ephesians 5:13-14)

Some of the Greek words in the New Testament translated as "resurrection" also mean to "rise" or "awake". Therefore, argued the Gnostics, when Paul says people can be part of the resurrection, he is really saying that their souls can be awakened to the Spirit of God.

We know that in some passages Paul writes about the resurrection as a present rather than a future event:

"Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin - because anyone who has died has been freed from sin. Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. The death he died, he died to sin once for all; but the life he lives, he lives to God. In the same way, count yourselves dead to sin but alive to God in Christ Jesus." (Romans 6:3-11)

Colossians also seems to describe the resurrection as a present-day event:

"Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God." (Colossians 3:1)

"Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator." (Colossians 3:9-10)

In the above passage, taking off the old self and putting on the new is a code for the resurrection, which, again, is described as a present-life event.

The Gnostic manuscripts present a clear, simple and strong vision of the resurrection. First, the Gospel of Thomas disabuses people of the notion that the resurrection is a future event:

"His followers said to him, 'When will the rest for the dead take place, and when will the new world come?' He said to them, 'What you look for has come, but you do not know it.'" (Gospel of Thomas)

In the Gospel of Thomas, Jesus is saying that the resurrection and the kingdom are already here. We simply do not realize it - or, in the Gnostic sense, we simply have not integrated with them.

Jesus explained the concept of resurrection before raising Lazarus from the dead:

"Jesus said to her, "Your brother will rise again." Martha answered, "I know he will rise again in the resurrection at the last day." Jesus said to her, "I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die. Do you believe this?" (John 11:23-26)

In these verses, Jesus tells Martha her brother Lazarus will "rise again". Martha mistakenly thinks Jesus means Lazarus will come out of his grave at Judgment Day. Jesus corrects her by stating that those who believe in Him will live, even before they die. Jesus is referring here to spiritual regeneration. Jesus also states that those who die believing in Him, will never die. This clearly implies reincarnation. The flip-side to this is that those who die not believing in Him, will have to die again (i.e. reincarnate). It is interesting to note that by raising Lazarus from death, Jesus is forcing Lazarus to live out the rest of his life only to die physically again. By raising Lazarus from death, Jesus seems to be demonstrating that one does not wait until Judgment Day to rise.

Jesus flatly tells Nicodemus:

Nicodemus misunderstands what Jesus means by "born again":

"How can a person be born when he is old? Surely he cannot enter a second time into his mother's womb to be born!" (John 3:4)

In response, Jesus states:

"I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit." (John 3:5-6)

In context of these verses, Jesus is talking about the process of resurrection, that is, being born of water and being born of the Spirit. Jesus describes physical resurrection (to be born of water) and spiritual resurrection (to be born of the Spirit). They are two similar yet different processes. From these verses, the case can be made that Jesus taught the concept of resurrection as being physical rebirth as well as spiritual rebirth.

In the Apocryphal book Wisdom of Solomon, recognized by the Catholic Church, is the following verse:

"... I was given a sound body to live in because I was already good." (Wisdom of Solomon 8:19-20)

This verse raises the following question: How is it possible to get a body after you have already been good if reincarnation is a fact?

Flavius Josephus records that the Essenes of the Dead Sea Scrolls lived "the same kind of life" as the followers of the Greek philosopher Pythagoras who taught reincarnation. According to Josephus, the Essenes believed that the soul is both immortal and preexistent which is necessary for belief in reincarnation.

One scroll entitled "The Last Jubilee" mentions reincarnation. This scroll is about the "last days" during which time it says, a "Melchizedek redivivus" (reincarnate) will appear and destroy Belial (Satan) and lead the children of God to eternal forgiveness. Parts of this scroll has been unreadable and will be denoted by this '. . .' symbol. Here is it's message:

"Men will turn away in rebellion, and there will be a re-establishment of the reign of righteousness, perversity being confounded by the judgements of God. This is what scripture implies in the words, "Who says to Zion, your God has not claimed his Kingdom!" The term Zion there denoting the total congregation of the "sons of righteousness" that is, those who maintain the covenant and turn away from the popular trend, and your God signifying the King of Righteousness, alias Melchizedek Redivivus, who will destroy Belial. Our text speaks also of sounding a loud trumpet blast throughout the land on the tenth day of the seventh month. As applied to the last days, this refers to the fanfare which will then be sounded before the Messianic King." (The Last Jubilee)

Melchizedek was the High Priest described in the Bible. It is interesting to note that some early Christians believed Melchizedek to be an early incarnation of Jesus. If this is true and the above passage of the Dead Sea Scrolls can be believed, then the passage is very likely referring to Jesus Himself and His second coming.

The Dead Sea Scrolls indicate that the Jewish mystical tradition of union with God went back to the first, if not the third, century before Christ. Jewish mysticism has its roots in Greek mysticism which espouced reincarnation. Some of the hymns found with the Dead Sea Scrolls are similar to the Hekhalot hymns sung by the Jewish mystics. One text gives us unmistakable evidence of Jewish mysticism. It is called "Songs of the Sabbath Sacrifice". Also, fragments of 1 Enoch, which is considered the oldest evidence of Jewish mysticism, were also found with the Dead Sea Scrolls. Since Jewish mysticism existed in the third century before Christ, as Enoch indicates, then it would certainly have been present in first-century Judaism. As stated earlier, this twin idea of divine union and reincarnation can be found in early Christianity and one can easily conclude that it was the key to the heart of Jesus' message.

Reincarnation has been a tenet for thousands of years for certain Jews and Christians. The Zohar is a work of great weight and authority among the Jews. In II, 199 b, it says that "all souls are subject to revolutions." This is metempsychosis or a'leen b'gilgoola; but it declares that "men do not know the way they have been judged in all time." That is, in their "revolutions" they lose a complete memory of the acts that have led to judgment. The Kether Malkuth says, "If she, the soul, be pure, then she shall obtain favor.. . but if she hath been defiled, then she shall wander for a time in pain and despair. . . until the days of her purification." If the soul be pure and if she comes at once from God at birth, how could she be defiled? And where is she to wander if not on this or some other world until the days of her purification? The Rabbis always explained it as meaning she wandered down from Paradise through many revolutions or births until purity was regained.

Under the name of "Din Gilgol Neshomes" the doctrine of reincarnation is constantly spoken of in the Talmud. The term means "the judgment of the revolutions of the souls." And Rabbi Manassa, son of Israel, one of the most revered, says in his book Nishmath Hayem: "The belief or the doctrine of the transmigration of souls is a firm and infallible dogma accepted by the whole assemblage of our church with one accord, so that there is none to be found who would dare to deny it. . . . Indeed, there is a great number of sages in Israel who hold firm to this doctrine so that they made it a dogma, a fundamental point of our religion. We are therefore in duty bound to obey and to accept this dogma with acclamation . . . as the truth of it has been incontestably demonstrated by the Zohar, and all books of the Kabalists."

The Didache

The Lord's Teaching Through the Twelve Apostles to the Nations.

Chapter 1. The Two Ways and the First Commandment. There are two ways, one of life and one of death, but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, love your neighbor as yourself, and do not do to another what you would not want done to you. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there for loving those who love you? Do not the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone strikes your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one who asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he who gives according to the commandment, for he is guiltless. Woe to him who receives; for if one receives who has need, he is guiltless; but he who receives not having need shall pay the penalty, why he received and for what. And coming into confinement, he shall be examined concerning the things which he has done, and he shall not escape from there until he pays back the last penny. And also concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.

Chapter 2. The Second Commandment: Grave Sin Forbidden. And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, you shall not commit pederasty, you shall not commit fornication, you shall not steal, you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is born. You shall not covet the things of your neighbor, you shall not swear, you shall not bear false witness, you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued, for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbor. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life.

Chapter 3. Other Sins Forbidden. My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads to murder. Be neither jealous, nor quarrelsome, nor of hot temper, for out of all these murders are engendered. My child, be not a lustful one. for lust leads to fornication. Be neither a filthy talker, nor of lofty eye, for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads to idolatry. Be neither an enchanter, nor an astrologer, nor a purifier, nor be willing to took at these things, for out of all these idolatry is engendered. My child, be not a liar, since a lie leads to theft. Be neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy. Be neither self-willed nor evil-minded, for out of all these blasphemies are engendered.

Rather, be meek, since the meek shall inherit the earth. Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. Accept whatever happens to you as good, knowing that apart from God nothing comes to pass.

Chapter 4. Various Precepts. My child, remember night and day him who speaks the word of God to you, and honor him as you do the Lord. For wherever the lordly rule is uttered, there is the Lord. And seek out day by day the faces of the saints, in order that you may rest upon their words. Do not long for division, but rather bring those who contend to peace. Judge righteously, and do not respect persons in reproving for transgressions. You shall not be undecided whether or not it shall be. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. Do not hesitate to give, nor complain when you give; for you shall know who is the good repayer of the hire. Do not turn away from him who is in want; rather, share all things with your brother, and do not say that they are your own. For if you are partakers in that which is immortal, how much more in things which are mortal? Do not remove your hand from your son or daughter; rather, teach them the fear of God from their youth. Do not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; for he comes not to call according to the outward appearance, but to them whom the Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. You shall hate all hypocrisy and everything which is not pleasing to the Lord. Do not in any way forsake the commandments of the Lord; but keep what you have received, neither adding thereto nor taking away therefrom. In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life.

Chapter 5. The Way of Death. And the way of death is this: First of all it is evil and accursed: murders, adultery, lust, fornication, thefts, idolatries, magic arts, witchcrafts, rape, false witness, hypocrisy, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing revenge, not pitying a poor man, not laboring for the afflicted, not knowing Him Who made them, murderers of children, destroyers of the handiwork of God, turning away from him who is in want, afflicting him who is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.

Chapter 6. Against False Teachers, and Food Offered to Idols. See that no one causes you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear the entire yoke of the Lord, you will be perfect; but if you are not able to do this, do what you are able. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly careful; for it is the service of dead gods.

Chapter 7. Concerning Baptism. And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before.

Chapter 8. Fasting and Prayer (the Lord's Prayer). But let not your fasts be with the hypocrites, for they fast on the second and fifth day of the week. Rather, fast on the fourth day and the Preparation (Friday). Do not pray like the hypocrites, but rather as the Lord commanded in His Gospel, like this:

Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever..

Pray this three times each day.

Chapter 9. The Eucharist. Now concerning the Eucharist, give thanks this way. First, concerning the cup:

We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever..

And concerning the broken bread:

We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever..

But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs."

Chapter 10. Prayer after Communion. But after you are filled, give thanks this way:

We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that You are mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou have prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen.

But permit the prophets to make Thanksgiving as much as they desire.

Chapter 11. Concerning Teachers, Apostles, and Prophets. Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turns and teaches another doctrine to the destruction of this, hear him not. But if he teaches so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, act according to the decree of the Gospel. Let every apostle who comes to you be received as the Lord. But he shall not remain more than one day; or two days, if there's a need. But if he remains three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges. If he asks for money, he is a false prophet. And every prophet who speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one who speaks in the Spirit is a prophet; but only if he holds the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit does not eat it, unless he is indeed a false prophet. And every prophet who teaches the truth, but does not do what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him. But if he tells you to give for others' sake who are in need, let no one judge him.

Chapter 12. Reception of Christians. But receive everyone who comes in the name of the Lord, and prove and know him afterward; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you more than two or three days, if need be. But if he wants to stay with you, and is an artisan, let him work and eat. But if he has no trade, according to your understanding, see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep away from such.

Chapter 13. Support of Prophets. But every true prophet who wants to live among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have no prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.

Chapter 14. Christian Assembly on the Lord's Day. But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one who is at odds with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: "In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations."

Chapter 15. Bishops and Deacons; Christian Reproof. Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Therefore do not despise them, for they are your honored ones, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as you have it in the Gospel. But to anyone that acts amiss against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord.

Chapter 16. Watchfulness; the Coming of the Lord. Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord will come. But come together often, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you are not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increases, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but those who endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth: first, the sign of an outspreading in heaven, then the sign of the sound of the trumpet. And third, the resurrection of the dead -- yet not of all, but as it is said: "The Lord shall come and all His saints with Him." Then shall the world see the Lord coming upon the clouds of heaven.

The Acts of Paul and Thecla

Translated probably by Jeremiah Jones, (1693-1724)

Thecla's story is one of many in the Apocryphal Acts which portray women giving up riches and sexual activity to follow the Apostles.

She is an aristocratic woman who, despite great opposition, upon hearing the preaching of Paul, renounces her family and fiance to follow him. She eventually becomes a missionary and lives out her life teaching the gospel.

CHAPTER 1

When Paul went up to Iconium after his flight from Antioch, Demas and Hermogenes became his companions, who were then full of hypocrisy.

But Paul looked only at the goodness of God and did them no harm, but loved them greatly. Accordingly, he endeavored to make agreeable to them all the oracles and doctrines of Christ, and the design of the Gospel of God's well-beloved Son, instructing them in the knowledge of Christ as it was revealed to him. And a certain man named Onesiphorus, hearing that Paul was coming to Iconium, went out speedily together with his wife Lectra and his sons Simmia and Zeno, to meet him and invite him to their house.

For Titus had given them a description of Paul's personage, for as yet they did not know him in person but were only acquainted with his character. They went in the king's highway to Lystra and stood there waiting for him, comparing all who passed by with that description which Titus had given them.

At length they saw a man coming (namely Paul), of a small stature with meeting eyebrows, bald [or shaved] head, bow- legged, strongly built, hollow-eyed, with a large crooked nose; he was full of grace, for sometimes he appeared as a man, sometimes he had the countenance of an angel. And Paul saw Onesiphorus and was glad.

And Onesiphorus said: Hail, servant of the blessed God. Paul replied, The grace of God be with you and your family. But Demas and Hermogenes were moved with envy, and under a show of great religion, Demas said, And are not we also servants of the blessed God? Why did you not salute us?

Onesiphorus replied, Because I have not perceived in you the fruits of righteousness; nevertheless, if you are of that sort, you shall be welcome to my house also.

Then Paul went to the house of Onesiphorus, and there was great joy among the family on that account; and they employed themselves in prayer, breaking bread, and hearing Paul preach the word of God concerning temperance and the resurrection, in the following manner:

Blessed are the pure in heart, for they shall see God.

Blessed are they who keep their flesh undefiled, for they shall be the temple of God.

Blessed are the temperate, for God will reveal himself to them.

Blessed are they that abandon their secular enjoyments, for they shall be accepted of God.

Blessed are they who have wives, as though they had them not, for they shall be made angels of God.

Blessed are they who tremble at the word of God, for they shall be comforted.

Blessed are they who keep their baptism pure, for they shall find peace with the Father, Son, and Holy Spirit.

Blessed are they who pursue the doctrine of Jesus Christ, for they shall be called the sons of the Most High.

Blessed are they who observe the instructions of Jesus Christ, for they shall dwell in eternal light.

Blessed are they, who for the love of Christ abandon the glories of the world, for they shall judge angels, and be placed at the right hand of Christ, and shall not suffer the bitterness of the last judgment.

Blessed are the bodies and souls of virgins, for they are acceptable to God and shall not lose the reward of their virginity, for the word of their Father shall prove effectual to their salvation in the day of his Son, and they shall enjoy rest forevermore.

CHAPTER 2

While Paul was preaching this sermon in the church which was in the house of Onesiphorus, a certain virgin named Thecla (whose mother's name was Theoclia, and who was betrothed to a man named Thamyris) sat at a certain window in her house. From where, by the advantage of a window in the house where Paul was, she both night and day heard Paul's sermons concerning God, concerning charity, concerning faith in Christ, and concerning prayer; Nor would she depart from the window till with exceeding joy she was subdued to the doctrines of faith.

At length, when she saw many women and virgins going in to Paul, she earnestly desired that she might be thought worthy to appear in his presence and hear the word of Christ; for she had not yet seen Paul's person, but only heard his sermons. But when she would not be prevailed upon to depart from the window, her mother sent to Thamyris, who came with the greatest pleasure, as he hoped now to marry her. Accordingly he said to Theoclia, Where is my Thecla?

Theoclia replied, Thamyris, I have something very strange to tell you. Thecla, for the space of three days, will not move from the window not so much as to eat or drink, but is so intent in hearing the artful and delusive discourses of a certain foreigner, that I am completely astonished, Thamyris, that a young woman of her known modesty will suffer herself to be so prevailed upon. For that man has disturbed the whole city of Iconium, and even your Thecla, among others. All the women and young men flock to him to receive his doctrine; who, besides all the rest, tells them that there is but one God who alone is to be worshipped, and that we ought to live in chastity. Notwithstanding this, my daughter Thecla, like a spider's web fastened to the window, is captivated by the discourses of Paul, and attends upon them with prodigious eagerness and vast delight; and thus, by attending to what he says, the young woman is seduced. Now you go and speak to her, for she is betrothed to you.

Accordingly Thamyris went, and saluted her with care not to surprise her, and said, Thecla, my spouse, why are you sitting in this melancholy posture? What strange impressions are made upon you? Turn to Thamyris, and blush.

Her mother also spoke to her after the same manner and said, Child, why do you sit so melancholy, like one astonished, and make no reply?

Then they wept exceedingly: Thamyris, that he had lost his future spouse; Theoclia, that she had lost her daughter; and the maids, that they had lost their mistress; and there was universal mourning in the family. But all these things made no impression on Thecla to incline her so much as to turn and take notice of them, for she continued to contemplate on the discourses of Paul.

Then Thamyris ran into the street to observe who they were who went in to Paul and came out from him; and he saw two men engaged in a very warm dispute, and said to them; Sirs, what business have you here? And who is that man within, belonging to you, who deludes the minds of men, both young men and virgins, persuading them that they ought not to marry but continue as they are?

I promise to give you a considerable sum if you will give me a just account of him, for I am the chief person of this city.

Demas and Hermogenes replied, We cannot so exactly tell who he is, but we know that he deprives young men of their intended wives, and virgins of their intended husbands, by teaching, There can be no future resurrection, unless you continue in chastity and do not defile your flesh.

CHAPTER 3

Then Thamyris said, Come along with me to my house and refresh yourselves. So they went to a very splendid entertainment where there was wine in abundance and very rich provision. They were brought to a table richly spread, and made to drink plentifully by Thamyris, on account of the love he had for Thecla and his desire to marry her.

Then Thamyris said, I desire you would inform me what the doctrines of this Paul are, that I may understand them; for I have no small concern about Thecla, seeing she so delights in that stranger's discourses that I am in danger of losing my intended wife. Then Demas and Hermogenes together answered and said, Let him be brought before the governor Castellius as one who endeavors to persuade the people into the new religion of the Christians, and he, according to the order of Caesar, will put him to death, by which means you will obtain your wife; While we at the same time will teach her that the resurrection that he speaks of is already come and consists in our having children, and that we then arose again when we came to the knowledge of God.

Upon getting this account from them, Thamyris was filled with hot resentment, And rising early in the morning he went to the house of Onesiphorus, attended by the magistrates, the jailor, and a great multitude of people with staves, and said to Paul; You have perverted the city of Iconium, and among the rest, Thecla, who is betrothed to me, so that now she will not marry me. You must therefore go with us to the governor Castellius. And all the multitude cried out, Away with this impostor, for he has perverted the minds of our wives, and all the people pay attention to him.

CHAPTER 4

Then Thamyris stood before the governor's judgment-seat and spoke with a loud voice in the following manner. O governor, I know not where this man comes from, but he is one who teaches that matrimony is unlawful. Command him therefore to declare before you for what reason he publishes such doctrines.

While he was saying thus, Demas and Hermogenes whispered to Thamyris and said: Say that he is a Christian, and he will presently be put to death. But the governor was more deliberate, and calling to Paul, he said, Who are you? What do you teach? They seem to lay gross crimes to your charge. Paul then spoke with a loud voice saying, As I am now called to give an account of my doctrines, O governor, I desire your audience. That God, who is a God of vengeance, and who stands in need of nothing but the salvation of his creatures, has sent me to reclaim them from their wickedness and corruptions, from all sinful pleasures, and from death; and to persuade them to sin no more. On this account, God sent his Son Jesus Christ, whom I preach, and in whom I instruct men to place their hopes as that only person who had such compassion on the deluded world, that it might not be condemned, O governor, but have faith, the fear of God, the knowledge of religion, and the love of truth. So that if I only teach those things which I have received by revelation from God, where is my crime?

When the governor heard this, he ordered Paul to be bound and to be put in prison till he could be more at leisure to hear him more fully. But in the night, Thecla took off her earrings and gave them to the turnkey of the prison, who then opened the doors to her and let her in; And when she made a present of a silver looking-glass to the jailor, she was allowed to go into the room where Paul was; then she sat down at his feet and heard from him the great things of God.

And as she perceived Paul not to be afraid of suffering, but that by divine assistance he behaved himself with courage, her faith so far increased that she kissed his chains.

CHAPTER 5

At length Thecla was missed and sought for by the family and by Thamyris in every street as though she had been lost, but one of the porter's fellow-servants told them that she had gone out in the night.Then they examined the porter and he told them that she was gone to the

prison to the strange Man. They therefore went according to his direction and found her there; and when they came out, they got a mob together and went and told the governor all that happened. Then he ordered Paul to be brought before his judgment-seat.

Thecla in the meantime lay wallowing on the ground in the prison, in that same place where Paul had sat to teach her. Then the governor also ordered her to be brought before his judgment-seat. She received the summons with joy and went. When Paul was brought there, the mob cried out with more vehemence, He is a magician, so let him die.

Nevertheless the governor attended with pleasure upon Paul's discourses of the holy works of Christ, and after calling together a council, he summoned Thecla and said to her, Why do you not, according to the law of the Iconians, marry Thamyris?

She stood still with her eyes fixed upon Paul, and finding she made no reply, Theoclia her mother cried out, Let the unjust creature be burned; let her be burned in the midst of the theatre for refusing Thamyris, so all women may learn from her to avoid such practices. Then the governor was exceedingly concerned and ordered Paul to be whipped out of the city and Thecla to be burned.

So the governor arose and went immediately into the amphitheater; and all the people went forth to see the dismal sight. But Thecla, just as a lamb in the wilderness looks every way to see his shepherd, looked around for Paul; And as she was looking upon the multitude, she saw the Lord Jesus in the likeness of Paul, and said to herself, Paul has come to see me in my distressed circumstances. And she fixed her eyes upon him, but he instantly ascended up to heaven while she looked on him.

Then the young men and women brought wood and straw for the burning of Thecla; who, being brought naked to the stake, extorted tears from the governor, who was surprised to see the greatness of her beauty. And when they had placed the wood in order, the people commanded her to go upon it, and she did so, first making the sign of the cross. Then the people set fire to the pile; though the flame was exceeding large, it did not touch her, for God took compassion on her and caused a great eruption from the earth beneath, and a cloud from above to pour down great quantities of rain and hail; So that by the rupture of the earth, very many were in great danger and some were killed, but the fire was extinguished and Thecla preserved.

CHAPTER 6

In the meantime Paul, together with Onesiphorus, his wife and children, was keeping a fast in a certain cave which was in the road from Iconium to Daphne. And when they had fasted for several days, the children said to Paul, Father, we are hungry and have nothing with which to buy bread; for Onesiphorus had left all his substance to follow Paul with this family. Then Paul, taking off his coat, said to the boy, Go, child, and buy bread, and bring it back. But while the boy was buying the bread, he saw his neighbor Thecla and was surprised, and said to her, Thecla, where are you going?

She replied, I am in search of Paul, having been delivered from the flames. Then the boy said, I will take you to him, for he is greatly concerned on your account, and has been in prayer and fasting these six days. When Thecla came to the cave, she found Paul upon his knees praying and saying, O Lord Jesus Christ, grant that the fire may not touch Thecla, but be her helper, for she is your servant.

Thecla, standing behind him, cried out in the following words: O sovereign Lord, Creator of heaven and earth, the Father of your beloved and holy Son, I praise you that you have preserved me from the fire to see Paul again. Paul then arose and when he saw her, said, O God, who searches the heart, Father of my Lord Jesus Christ, I praise you that you have answered my prayer. And there prevailed among them in the cave an entire affection to each other; Paul, Onesiphorus, and all that were with them were filled with joy.

They had five loaves, with some herbs and water, and they solaced each other in reflections upon the holy works of Christ. Then said Thecla to Paul, If you be pleased with it, I will follow you wherever you go. He replied to her, Persons are now much given to fornication, and you being handsome, I am afraid you might meet with greater temptation than the former one, and would not withstand it, but be overcome.

Thecla replied, Grant me only the seal of Christ, and no temptation shall affect me. Paul answered, Thecla, wait with patience, and you will receive the gift of Christ.

CHAPTER 7

Then Paul sent back Onesiphorus and his family to their own home, and taking Thecla along with him, he went to Antioch; And as soon as they came into the city, a certain Syrian named Alexander, a magistrate in the city, who had done many considerable services for the city during his magistracy, saw Thecla and fell in love with her, and endeavored by many rich presents to engage Paul in his interest.

But Paul told him, I do not know the woman of whom you speak, nor does she belong to me.But he, being a person of great power in Antioch, seized her in the street and kissed her; which Thecla would not bear, but looking about for Paul, cried out in a distressed loud tone, Force me not, who am a stranger;

force me not, who am a servant of God; I am one of the principal persons of Iconium, and was obliged to leave that city because I would not be married to Thamyris.

Then she laid hold on Alexander, tore his coat, and took his crown off his head, and made him appear ridiculous before all the people. But Alexander, partly because he loved her and partly being ashamed of

what had been done, led her to the governor; and upon her confession of what she had done, he condemned her to be thrown among the beasts.

CHAPTER 8

When the people saw this, they said: The judgments passed in this city are unjust. But Thecla desired only the favor of the governor that her chastity might not be attacked, but preserved till she should be cast to the beasts. The governor then inquired who would lodge her, and a certain very rich widow named Trifina, whose daughter was lately dead, asked that she might have the keeping of her; and she began to treat her in her house as her own daughter. At length a day came when the beasts were to be brought forth to be seen, and Thecla was brought to the amphitheater in the presence of a multitude of spectators, and put into a den in which was an exceeding fierce she-lion.

Trifina, without any surprise, accompanied Thecla, and the she-lion licked the feet of Thecla. The title written which denoted her crime was Sacrilege. Then the woman [Trifina] cried out, O God, the judgments of this city are unrighteous. After the beasts had been shown, Trifina took Thecla home with her, and they went to bed. And behold, the daughter of Trifina, who was dead, appeared to her mother and said: Mother, let the young woman Thecla be reputed by you as your daughter in my place, and ask her to pray for me, that I may be translated to a state of happiness.

Upon which Trifina, with a mournful air, said, My daughter Falconilla has appeared to me and ordered me to receive you in her place; wherefore I desire, Thecla, that you would pray for my daughter that she may be translated into a state of happiness and to life eternal.

When Thecla heard this, she immediately prayed to the Lord and said: O Lord God of heaven and earth, Jesus Christ, Son of the Most High, grant that her daughter Falconilla may live forever. Trifina hearing this groaned again and said, O unrighteous judgments! O unreasonable wickedness that such a creature should again be cast to the beasts!

At daybreak the next morning, Alexander came to Trifina's house and said, The governor and the people are waiting; bring the criminal forth. But Trifina ran in so violently upon him that he was affrighted and ran away. Trifina was one of the royal family; and she thus expressed her sorrow and said: Alas! I have trouble in my house on two accounts, and there is no one who will relieve me, either for the loss of my daughter, or for being unable to save Thecla. But now, O Lord God, you be the helper of Thecla your servant.

While she was thus engaged, the governor sent one of his own officers to bring Thecla. Trifina took her by the hand, and going with her, said: I went with Falconilla to her grave and now must go with Thecla to the beasts.

When Thecla heard this, she prayed weeping and said: O Lord God, whom I have made my confidence and refuge, reward Trifina for her compassion to me and for preserving my chastity. Upon this there was a great noise in the amphitheater: the beasts roared, and the people cried out, Bring in the criminal.

But the woman [Trifina] cried out and said: Let the whole city suffer for such crimes; and order all of us, O governor, to the same punishment. O unjust judgment! O cruel sight! Others said, Let the whole city be destroyed for this vile action. Kill us all, O governor. O cruel sight! O unrighteous judgment!

CHAPTER 9

Then Thecla was taken out of the hand of Trifina, stripped naked, had an encircling cloth put on, and was thrown into the place appointed for fighting with the beasts. Then the lions and the bears were let loose upon her. But a she-lion, which was of all the most fierce, ran to Thecla and fell down at her feet. At that, the multitude of women shouted aloud. Then a she-bear ran fiercely toward her; but the she-lion met the bear and tore it to pieces. Again, a he-lion who had been accustomed to devour men, and which belonged to Alexander, ran toward her; but the she-lion encountered the he-lion, and they killed each other.

Then the women had a greater concern because the she-lion that had helped Thecla was dead. Afterwards they brought out many other wild beasts, but Thecla stood with her hands stretched towards heaven and prayed. When she finished praying, she turned about and saw a pit of water and said, Now is a proper time for me to be baptized.

Accordingly she threw herself into the water and said, In your name, O my Lord Jesus Christ, I am this last day baptized. Upon seeing this, the women and the people cried out and said, Do not throw yourself into the water. And the governor himself cried out to think that the sea-calves were likely to devour so much beauty. Notwithstanding all this, Thecla threw herself into the water in the name of our Lord Jesus Christ.

But when the sea-calves saw the lightning and fire, they were killed and floated dead on the surface of the water, and a cloud of fire surrounded Thecla so the beasts could not come near her, and the people could not see her nakedness. Yet they turned other wild beasts upon her, at which the women made a very mournful outcry. Some of them scattered spikenard, others cassia, others amomus, others ointment; so that the quantity of ointment was large in proportion to the number of people; and upon this all the beasts lay as though they had been fast asleep and did not touch Thecla.

Whereupon Alexander said to the governor, I have some very terrible bulls; let us bind her to them. To which the governor, with concern, replied, You may do what you think fit. Then they put a cord around Thecla's waist, which bound also her feet, and with it tied her to the bulls, to whose privy- parts they applied red-hot irons so that they, being even more tormented, might more violently drag Thecla about till they had killed her.

The bulls accordingly tore about, making a most hideous noise; but the flame which was about Thecla burned off the cords which were fastened to the members of the bulls, and she stood in the middle of the arena as unconcerned as if she had not been bound.

But in the meantime Trifina, who sat upon one of the benches, fainted away and died; then the whole city was greatly concerned. And Alexander himself was afraid and implored the governor, saying: I entreat you, have compassion on me and the city, and release this woman who has fought with the beasts; for fear that both you and I, and the whole city be destroyed:

For if Caesar should have any account of what has now taken place, he certainly will immediately destroy the city because Trifina, a person of royal extract and a relation of his, is dead upon her seat. Then the governor called Thecla from among the beasts to him and said to her, Who are you? And what are your circumstances, that not one of the beasts will touch you?

Thecla replied to him, I am a servant of the living God, and as to my state, I am a believer on Jesus Christ his Son, in whom God is well pleased. For that reason none of the beasts could touch me. He alone is the way to eternal salvation and the foundation of eternal life. He is a refuge to those who are in distress, a support to the afflicted, a hope and defence to those who are hopeless, and in a word, all those who do not believe on him shall not live, but suffer eternal death.

When the governor heard these things, he ordered her clothes to be brought and said to her, Put on your clothes. Thecla replied, May that God who clothed me when I was naked among the beasts, in the day of judgment clothe your soul with the robe of salvation. Then she took her clothes and put them on; then the governor immediately published an order in these words: I release to you Thecla the servant of God.

Then the women cried out together with a loud voice, and with one accord gave praise unto God and said: There is but one God, who is the God of Thecla; the one God who has delivered Thecla. Their voices were so loud that the whole city seemed to be shaken, and Trifina herself heard the glad tidings and arose again, and ran with the multitude to meet Thecla; and embracing her, said: Now I believe there will be a resurrection of the dead; now I am persuaded that my daughter is alive. Come home with me, my daughter Thecla, and I will turn over all that I have to you.

So Thecla went with Trifina and was entertained there a few days, teaching her the word of the Lord, whereby many young women were converted. So there was great joy in the family of Trifina. But Thecla longed to see Paul, and inquired and sent everywhere to find him; and when at length she was informed that he was at Myra in Lycia, she took with her many young men and women. She dressed herself in the habit of a man and went to him in Myra in Lycia. There she found Paul preaching the word of God, and she stood by him amid the throng.

CHAPTER 10

It was no small surprise to Paul when he saw her and the people with her, for he imagined some fresh trial was coming upon them; When Thecla perceived this, she said to him: I have been baptized, O Paul, for he who assists you in preaching, has assisted me to be baptized. Then Paul took her and led her to the house of Hermes, and Thecla related to Paul all that had befallen her in Antioch, insomuch that Paul was greatly amazed, and all who heard were confirmed in the faith and prayed for Thecla's happiness.