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Pleroma
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{{about|the Gnostic philosophical concept|a description of the sewing term "fullness" |Pleat|}}Pleroma (Greek ) generally refers to the totality of divine powers. The word means fullness from ("I fill") comparable to (Wikt:ÏλήÏηÏ|ÏλήÏηÏ) which means "full",Svenska Akademiens Ordbok, search on the word Pleroma weblink and is used in Christian theological contexts: both in Gnosticism generally, and by St. Paul the Apostle in {{bibleverse||Colossians|2:9|KJV}} (the word is used 17 times in the NT).See Strong's #4138: pleroma weblink.Pleroma is also used in the general Greek language and is used by the Greek Orthodox Church in this general form since the word appears in the book of Colossians. Elaine Pagels of Princeton University views the reference in Colossians as something that was to be interpreted in the Gnostic sense.{{sfn|Pagels|1975|p=137}}- the content below is remote from Wikipedia
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Christianity
New Testament
The word itself is a relative term, capable of many shades of meaning, according to the subject with which it is joined and the antithesis to which it is contrasted. It denotes the result of the action of the verb pleroun; but pleroun is either- to fill up an empty thing (e.g. {{bibleverse||Matthew|13:48}}), or
- to complete an incomplete thing (e.g. {{bibleverse||Matthew|5:17}});
- the objective accusative after the verb, 'the thing filled or completed,' or
- the cognate accusative, 'the state of fulness or completion, the fulfilment, the full amount,' resulting from the action of the verb ({{bibleverse||Romans|11:12}}, {{bibleverse-nb||Romans|13:10}}, {{bibleverse-nb||Romans|15:29}}, {{bibleverse|1|Corinthians|10:26}}).
- as pan to pleroma tes theotetos, 'the whole completeness of the Divine nature,' in {{bibleverse||Colossians|2:9}},
- as pan to pleroma tou theou, 'the whole (moral) perfection which is characteristic of God,' in {{bibleverse||Ephesians|3:19}}.
Gnosticism
{{see also|Kenoma}}In Gnosticism the use becomes yet more stereotyped and technical, though its applications are still very variable. The Gnostic writers appeal to the use in the NT (e.g. s:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heres), and the word retains from it the sense of totality in contrast to the constituent parts; but the chief associations of pleroma in their systems are with Greek philosophy, and the main thought is that of a state of completeness in contrast to deficiency (hysterema, s:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heres; Hippol. vi. 31), or of the fulness of real existence in contrast to the empty void and unreality of mere phenomena (kenoma, s:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heres). Thus in Cerinthus it expressed the fulness of the Divine Life out of which the Divine Christ descended upon the man Jesus at his baptism, and into which He returned (s:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heres, s:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heres, s:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heres). In the Valentinian system it stands in antithesis to the essential incomprehensible Godhead, as 'the circle of the Divine attributes,' the various means by which God reveals Himself: it is the totality of the thirty aeons or emanations which proceed from God, but are separated alike from Him and from the material universe. It is at times almost localized, so that a thing is spoken of as 'within,' 'without,' 'above,' 'below' the Pleroma: more often it is the spirit-world, the archetypal ideal existing in the invisible heavens in contrast to the imperfect phenomenal manifestations of that ideal in the universe. Thus 'the whole Pleroma of the aeons' contributes each its own excellence to the historic Jesus, and He appears on earth 'as the perfect beauty and star of the Pleroma' (teleiotaton kallos kai astron tou pleromatos, s:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heres). Similarly it was used by writers as equivalent to the full completeness of perfect knowledge (Pistis Sophia, p. 15).Again, each separate aeon is called a pleroma in contrast to its earthly imperfect counterpart, so that in this sense the plural can be used, pleromata (s:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heres); and even each individual has his or her Pleroma or spiritual counterpart (to pleroma autes of the Samaritan woman,âHeracleon, ap. Origen, xiii. p. 205).It thus expressed the various thoughts which we should express by the Godhead, the ideal, heaven; and it is probably owing to this ambiguity, as well as to its heretical associations, that the word dropped out of Christian theology. It is still used in its ordinary untechnical meaning, e.g. Theophylact speaks of the Trinity as pleroma tou theou; but no use so technical as that in Ignatius reappears.Diagram of the Pleroma
{{quotation|1=(File:Pleroma valentina.png|320px|right)First the ⢠(Point), the Monad, Bythus (the Deep), the unknown and unknowable Father. Then the Î (Triangle), Bythus and the first emanated pair or Duad, Nous (Mind) and its syzygy Aletheia (Truth). Then the â¡ (Square), the dual Duad, Tetractys or Quaternary, two males ||, the Logos (Word) and Anthrôpos (Man), two females, their syzygies, = Zoê (Life) and Ekklesia (the Church or Assembly), Seven in all. The Triangle the Potentiality of Spirit, the Square the Potentiality of Matter; the Vertical Straight Line the Potency of Spirit, and the Horizontal the Potency of Matter. Next comes the Pentagram â, the Pentad, the mysterious symbol of the Manasáputras or Sons of Wisdom, which together with their syzygies make 10, or the Decad; and last of all, the Hexalpha or interlaced Triangles â¡ the Hexad, which with their syzygies make 12, or the Dodecad. Such are the Contents of the Pleroma or Completion, the Ideas in the Divine Mind, 28 in all, for Bythus or the Father is not reckoned, as it is the Root of all. The two small circles within the Pleroma are the syzygy Christos-Pneuma (Christ and the Holy Spirit); these are after-emanations, and, as such, from one aspect, typify the descent of Spirit to inform and evolve Matter, which essentially proceeds from the same source; and from another, the descent or incarnation of the Kumâras or the Higher Egos of Humanity. The Circle of the Pleroma is bounded by a circumference emanated from Bythus (the Point), this is called the Horus (Boundary), Staurus (Stock, Stake, or Cross) and Metæcheus (Participator); it shuts off the Pleroma (or Completion) from the Hystêrema (the Inferiority or Incompletion), the larger from the smaller Circle, the Unmanifested from the Manifested. Within the Circle of the Hysterêma is the Square of primordial Matter, or Chaos, emanated by Sophia, called the Ektrôma (or Abortion). Above this is a Triangle, primordial Spirit, called the Common Fruit of the Pleroma, or Jesus, for to all below the Pleroma it appears as a unity. Notice how the Triangle and Square of the Hysterêma are a reflection of the Triangle and Square of the Pleroma. Finally, the plane of the paper, enclosing and penetrating all, is Sigê (Silence).|2=G.R.S. Mead & H.P. Blavatsky (after Valentinus){{sfn|Mead|1890|p=237-8}}|source=}}Neoplatonism
In a neoplatonic manifestation of the concept, John M. Dillon in his "Pleroma and Noetic Cosmos: A Comparative Study" states that Gnosticism imported its concept of the ideal realm or pleroma from Plato's concept of the cosmos and Demiurge in Timaeus and of Philo's Noetic cosmos in contrast to the aesthetic cosmos. Dillon does this by contrasting the Noetic cosmos to passages from the Nag Hammadi, where the aeons are expressed as the thoughts of God. Dillon expresses the concept that pleroma is a Gnostic adaptation of Hellenic ideas, since before Philo there is no Jewish tradition that accepts that the material world or cosmos was based on an ideal world that exists as well.{{sfn|Dillon|1992|p=99ff.}}Carl Jung
Carl Jung used the word in his mystical 1916 unpublished work, Seven Sermons to the Dead, which was finally published in Answer to Job (1952), and later in an appendix to the second edition of Jung's autobiography, Memories, Dreams, Reflections (1962). According to Jung, pleroma is both "nothing and everything. It is quite fruitless to think about pleroma. Therein both thinking and being cease, since the eternal and infinite possess no qualities."Gregory Bateson
In his work on the Ecology of Mind, Gregory Bateson adopts and extends Jung's distinction between Pleroma (the non-living world that is undifferentiated by subjectivity) and Creatura (the living world, subject to perceptual difference, distinction, and information). What Bateson calls the "myth of power" is the epistemologically false application to Creatura of an element of Pleroma (non-living, undifferentiated).See also
- Absolute (philosophy)
- Aeon (Gnosticism)
- Ein Sof
- Empyrean
- Neoplatonism and Gnosticism
- Principle of plenitude
References
{{reflist}}Bibliography
- BOOK, Pauli ad Romanos epistola, Tomus II,weblink 1839, Carl Friedrich A., Fritzsche, Halis Saxonum, harv,
- BOOK,weblink Paulinism, Volume II, Otto, Pfleiderer, Williams and Norgate, 1877, harv,
- BOOK, Saint Paul's Epistles to the Colossians and to Philemon, Joseph Barber, Lightfoot, Macmillan, London, 1890,weblink On the meaning of ÏλήÏÏμα,
- BOOK, Hand-Commentar zum NT, Freiburg, 1891, H., Von Soden,
- JOURNAL, G.R.S., Mead, Lucifer, 6, 33, Pistis Sophia, 230â239, Helena, Blavatsky, The Theosophical Publishing Society, London, 1890,weblink harv,
- BOOK, The International Critical Commentary on the Holy Scriptures of the Old and New Testaments: Ephesians and Colossians, Thomas Kingsmill, Abbott, C. Scribner's Sons, 1903,weblink
- BOOK, Jung, C.G., Memories, Dreams, Reflections, 1962, Vintage Books, 0-679-72395-1,
- BOOK, Elaine, Pagels, The Gnostic Paul: Gnostic Exegesis of the Pauline Letters, 1975, Fortress Press, 0-8006-0403-2, 1992 edition: Trinity Press International, {{ISBN, 1-56338-039-0, |ref=harv}}
- BOOK, John M., Dillon, Pleroma and Noetic Cosmos: A Comparative Study, Neoplatonism and Gnosticism, 1992, R.T., Wallis, State Univ. of New York Press, 0-7914-1337-3,weblink harv,
- Attribution
- {{source-attribution|ENCYCLOPEDIA, Lock, W., James, Hastings, Hastings' Dictionary of the Bible, A Dictionary of the Bible, Pleroma,weblink 1902, IV, 1â2, }}
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