“... An appeal to eating the flesh and drinking the blood of Jesus in the context of a discussion of the resurrection is also not unique to the Gos. Phil. Irenaeus argues on the basis of Jesus’ incarnation and resurrection that through the Eucharist we partake of his flesh and blood and are assured of the ‘salvation of the flesh’ (Haer. 5.2.2).14 This connection may already be present in John 6:54b with the promise of ‘being raised on the last day,’ but it is understandably omitted in the Gos. Phil. since the author is intent on showing the necessity of being resurrected now, in this world (56.15–20; 66.16–21; 73.1–4).15 Irenaeus and the Gos. Phil. disagree about 12 Schmid, Eucharistie, 368–370. 13 See A.H.C. Van Eijk, “The Gospel of Philip and Clement of Alexandria,” VC 25 (1971): 118. 14 However, Irenaeus does not use John 6 in Haer. 5.3–16 where he correlates Jesus’ resurrection in the flesh with our resurrection in the flesh. 15 Nagel, Rezeption, 399. PDF PAGE 125 108 Chapter 7: The Gospel of Philip the timing of the resurrection, as well as the object of the resurrection. For Irenaeus, those who partake of the flesh and blood of Jesus in the Eucharist will experience a resurrection of their own flesh and blood, while in the Gos. Phil., those who receive the Word and Holy Spirit in the Eucharistic flesh and blood of Jesus experience his resurrection and inherit the kingdom of God (56.32–57.3).16 ...”