686:
318:). This indwelling emphasizes the completeness with which the Son represents the Father; it is the fulness of life which makes Him the representative, without other intermediary agencies, and ruler of the whole universe; and it is the fulness of moral and intellectual perfection which is communicable through Him to man; it is consistent with a gradual growth of human faculties (
564:, and not with respect to local distance; but that, in the Pleroma, or in those things which are contained by the Father, the whole creation which we know to have been formed, having been made by the Demiurge, or by the angels, is contained by the unspeakable greatness, as the centre is in a circle, or as a spot is in a garment . . . .
1110:
342:. Here the genitive is perhaps subjective—the fulness of Christ, His full embodiment, that fulness which He supplies to the Church—emphasizing the thoroughness with which the Church is the receptacle of His powers and represents Him on earth. The analogy of the other uses of the word with the genitive of the person (
382:), favours this view. But the genitive may be objective, 'the complement of Christ,' that which completes Him, which fills up by its activities the work which His withdrawal to heaven would have left undone, as the body completes the head. The analogy of the body, the stress laid on the action of the Church (
526:
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
527:
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' (
547:
confess that the Father of all contains all things, and that there is nothing whatever outside of the
Pleroma (for it is an absolute necessity that, it should be bounded and circumscribed by something greater than itself), and that they speak of what is
469:
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 (evidenced in Irenaeus' account of their views and his corresponding refutation,
104:
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
515:
611:, 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,
569:
534:
203:
In its semi-technical application it is applied primarily to the perfection of God, the fulness of His Being, 'the aggregate of the Divine attributes, virtues, energies': this is used quite absolutely in
200:
A further ambiguity arises when it is joined with a genitive, which may be either subjective or objective, the fulness which one thing gives to another, or that which it receives from another.
522:
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
585:
511:
507:
499:
491:
471:
396:), support this, and it is impossible to decide between the two. The former view has been most common since the thorough examination of the word by Fritzsche and Lightfoot (
1796:
1095:
427:
in a sense which is clearly influenced by the NT, and apparently in the meaning of the Divine fulness, as going forth and blessing and residing in the Church (
1154:
672:
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.
968:
506:
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 (
1125:
45:, literally "fullness") generally refers to the totality of divine powers. It is used in Christian theological contexts, as well as in
149:
the cognate accusative, 'the state of fulness or completion, the fulfilment, the full amount,' resulting from the action of the verb (
1059:
1010:
980:
733:
796:(the living world, subject to perceptual difference, distinction, and information). What Bateson calls the "myth of power" is the
1147:
711:
668:, where the aeons are expressed as the thoughts of God. Dillon expresses the concept that pleroma is a Gnostic adaptation of
1237:
474:), and the word retains from it the sense of totality in contrast to the constituent parts; but the chief associations of
494:; Hippol. vi. 31), or of the fullness of real existence in contrast to the empty void and unreality of mere phenomena (
1750:
1619:
829:
780:
593:
696:
959:
The
International Critical Commentary on the Holy Scriptures of the Old and New Testaments: Ephesians and Colossians
1599:
1584:
1140:
887:
715:
700:
898:
756:
50:
1526:
707:
273:), the complete, moral, and intellectual perfection to which Christians aspire and with which they are filled (
332:, which is perhaps intended as a deliberate contrast to it. One further application of the phrase is made in (
162:
1730:
608:
185:
38:
834:
383:
1745:
1573:
1333:
1313:
809:
871:
387:
371:
367:
329:
278:
250:
205:
181:
858:
363:
359:
355:
351:
347:
343:
333:
274:
270:
260:
238:
225:
169:
It may emphasize totality in contrast to its constituent parts; or fullness in contrast to emptiness (
88:
1725:
1650:
1323:
770:) to be published before his death. According to Jung, the pleroma is the totality of all opposites.
615:
121:
194:
158:
154:
150:
131:
1791:
1720:
1558:
1222:
1192:
665:
424:
1786:
1690:
1303:
1212:
1089:
652:
537:). Similarly it was used by writers as equivalent to the full completeness of perfect knowledge (
379:
375:
319:
310:
306:
287:
28:
580:
in contrast to its earthly imperfect counterpart, so that in this sense the plural can be used,
1614:
1500:
1298:
1182:
1055:
1034:
1006:
976:
814:
523:
1695:
1675:
1629:
1515:
1510:
1293:
479:
54:
1624:
1520:
1495:
1021:
785:
660:'s Noetic cosmos in contrast to the aesthetic cosmos. Dillon does this by contrasting the
643:
20:
1755:
1715:
1660:
1505:
1424:
1232:
1120:
839:
800:
false application to
Creatura of an element of Pleroma (non-living, undifferentiated).
635:
519:
1780:
1665:
1655:
1563:
1553:
1480:
1114:
905:
539:
482:, and the main thought is that of a state of completeness in contrast to deficiency (
58:
1740:
1685:
1680:
1466:
1202:
797:
631:
413:
19:
This article is about the
Gnostic philosophical concept. For the plant genus, see
1070:
991:
957:
249:
is transferred to Christ; it was embodied permanently in Him at the
Incarnation (
1568:
1548:
1543:
1440:
1409:
1404:
1358:
1318:
1267:
1227:
1187:
762:
685:
350:), and the stress throughout these books on Christians being filled by Christ (
1735:
1670:
1456:
1419:
1394:
1363:
1348:
1262:
1163:
466:
409:
46:
588:); and even each individual has his or her Pleroma or spiritual counterpart (
1765:
1645:
1461:
1399:
1378:
1373:
1368:
1288:
1283:
751:
597:
503:
146:
the objective accusative after the verb, 'the thing filled or completed,' or
1353:
1197:
824:
647:
1760:
1578:
1414:
1177:
819:
1054:(1992 edition: Trinity Press International ed.). Fortress Press.
607:
It thus expressed the various thoughts which we should express by the
1257:
1252:
1207:
669:
528:
485:
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460:
442:
432:
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281:
264:
254:
232:
219:
209:
189:
176:
171:
82:
70:
1132:
792:(the non-living world that is undifferentiated by subjectivity) and
237:, 'the whole (moral) perfection which is characteristic of God,' in
1308:
1242:
657:
24:
1113:
This article incorporates text from this source, which is in the
1247:
661:
175:); or completeness in contrast to incompleteness or deficiency (
1136:
679:
76:
760:, first published anonymously in 1916, and the only part of
1045:(33). London: The Theosophical Publishing Society: 230–239.
1052:
The
Gnostic Paul: Gnostic Exegesis of the Pauline Letters
622:; but no use so technical as that in Ignatius reappears.
1026:
Saint Paul's Epistles to the Colossians and to Philemon
870:
Cross, F.L., ed. (2005), "Colossians, Epistle to the",
23:. For a description of the sewing term "fullness", see
253:); it still dwells permanently in His glorified Body,
646:, or pleroma, from Plato's concept of the cosmos and
642:, states that Gnosticism imported its concept of the
393:
antanaplero ta hysteremata ton thlipseon tou christou
224:, 'the whole completeness of the Divine nature,' in
1708:
1638:
1607:
1598:
1536:
1488:
1479:
1449:
1433:
1387:
1341:
1332:
1276:
1170:
69:The word literally means "fullness", from the verb
412:, has been strongly advocated by Pfleiderer, and
292:oti ek tou pleromatos autou emeis pantes elabomen
969:"Pleroma and Noetic Cosmos: A Comparative Study"
876:, New York: Oxford University Press, p. 379
545:
434:te eulogemen en megethei theou patros pleromati
211:oti en auto eudokesen pan to pleroma katoikesai
1033:Mead, G.R.S. (1890). Blavatsky, Helena (ed.).
788:adopts and extends Jung's distinction between
640:Pleroma and Noetic Cosmos: A Comparative Study
1148:
873:The Oxford Dictionary of the Christian church
8:
530:teleiotaton kallos kai astron tou pleromatos
339:to pleroma tou ta panta en pasin pleroumenou
714:. Unsourced material may be challenged and
1604:
1485:
1338:
1155:
1141:
1133:
1094:: CS1 maint: location missing publisher (
927:
404:). But the latter view, which was that of
915:
734:Learn how and when to remove this message
27:. For the social networking service, see
851:
53:, which is traditionally attributed to
1087:
939:
576:Again, each separate aeon is called a
386:), the language about Paul himself in
1797:New Testament Greek words and phrases
1075:. Vol. II. Williams and Norgate.
990:Fritzsche, Carl Friedrich A. (1839).
7:
1501:Gospel of Marcion/Gospel of the Lord
996:. Vol. Tomus II. Halis Saxonum.
754:used the word in his mystical work,
712:adding citations to reliable sources
336:), where it is used of the Church,
57:. The word is used 17 times in the
423:Outside the NT the word occurs in
14:
1020:Lightfoot, Joseph Barber (1890).
975:. State Univ. of New York Press.
956:Abbott, Thomas Kingsmill (1903).
127:to complete an incomplete thing (
1108:
684:
444:en kai aspazomai en to pleromati
400:), and was taken by von Soden (
138:and the verbal substantive in -
49:. The term also appears in the
634:manifestation of the concept,
1:
1129:. Vol. IV. pp. 1–2.
1003:Memories, Dreams, Reflections
322:), therefore with the phrase
302:pleres charitos kai aletheias
1123:. In Hastings, James (ed.).
886:See Strong's #4138: pleroma
664:cosmos to passages from the
604:Origen, xiii. p. 205).
529:
484:
443:
433:
418:International Critical Comm.
392:
338:
324:
314:
301:
291:
282:
265:
255:
233:
221:pan to pleroma tes theotetos
220:
210:
190:
177:
83:
71:
1751:Neoplatonism and Gnosticism
1736:Christianity and Gnosticism
1620:Ecclesia Gnostica Catholica
1022:"On the meaning of πλήρωμα"
973:Neoplatonism and Gnosticism
830:Neoplatonism and Gnosticism
781:Steps to an Ecology of Mind
299:is the state of Him who is
266:tou pleromatos tou christou
117:to fill up an empty thing (
1813:
1564:Pistis Sophia/Faith-Wisdom
478:in their systems are with
458:
256:en auto katoikei somatikos
77:
42:
18:
1126:A Dictionary of the Bible
1069:Pfleiderer, Otto (1877).
993:Pauli ad Romanos epistola
971:. In Wallis, R.T. (ed.).
899:Svenska Akademiens ordbok
757:Seven Sermons to the Dead
618:speaks of the Trinity as
283:este en auto pepleromenoi
51:Epistle to the Colossians
967:Dillon, John M. (1992).
234:pan to pleroma tou theou
214:), but further defined
1766:Theosophy (Blavatskian)
1731:Buddhism and Gnosticism
1050:Pagels, Elaine (1975).
245:Secondarily, this same
1080:Von Soden, H. (1891).
835:Principle of plenitude
574:
1746:Esoteric Christianity
1574:Mandaean Book of John
1082:Hand-Commentar zum NT
962:. C. Scribner's Sons.
901:, search on the word
810:Absolute (philosophy)
1726:Dualism in cosmology
1651:Charles William King
1028:. London: Macmillan.
708:improve this section
1721:Christian theosophy
1559:Nag Hammadi library
1001:Jung, C.G. (1962).
163:1 Corinthians 10:26
142:may express either
81:, "to fill"), from
1691:Stephan A. Hoeller
520:Valentinian system
315:pleroumenon sophia
186:2 Corinthians 11:9
29:Pleroma (software)
1774:
1773:
1704:
1703:
1615:Ecclesia Gnostica
1594:
1593:
1475:
1474:
1238:World of Darkness
1164:Gnosticism topics
1119:Lock, W. (1902).
1005:. Vintage Books.
942:, pp. 99 ff.
918:, ii. pp. 469 ff.
815:Aeon (Gnosticism)
798:epistemologically
744:
743:
736:
620:pleroma tou theou
384:Ephesians 3:10–21
16:Religious concept
1804:
1709:Related articles
1696:John Bereslavsky
1676:Helena Blavatsky
1630:Johannite Church
1605:
1516:Gospel of Thomas
1511:Gospel of Philip
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590:to pleroma autes
572:
556:in reference to
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508:Iren. I. xxvi. 1
489:
480:Greek philosophy
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1600:In modern times
1590:
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1521:Gospel of Truth
1496:Gospel of Judas
1489:Gnostic Gospels
1471:
1445:
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1388:Syrian-Egyptian
1383:
1328:
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1178:Abraxas/Abrasax
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1035:"Pistis Sophia"
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989:
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952:
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786:Gregory Bateson
776:
774:Gregory Bateson
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689:
678:
676:Social sciences
628:
594:Samaritan woman
586:Iren. I. xiv. 2
573:
570:Iren. II. iv. 2
568:
543:, p. 15).
492:Iren. I. xvi. 3
463:
457:
388:Colossians 1:24
330:Philippians 2:7
325:eauton ekenosen
279:Colossians 2:10
251:Colossians 1:19
206:Colossians 1:19
182:Colossians 1:24
102:
97:
67:
32:
21:Pleroma (plant)
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1506:Gospel of Mary
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1425:Valentinianism
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1240:
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1233:World of Light
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636:John M. Dillon
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535:Iren. I. xi. 6
500:Iren. I. iv. 1
472:Iren I. iii. 4
456:
453:
364:Colossians 1:9
352:Ephesians 3:19
344:Ephesians 3:19
334:Ephesians 1:23
275:Ephesians 4:13
271:Ephesians 4:13
261:Colossians 2:9
243:
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239:Ephesians 3:19
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226:Colossians 2:9
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1656:Elaine Pagels
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1686:Marvin Meyer
1681:Jules Doinel
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706:Please help
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151:Romans 11:12
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132:Matthew 5:17
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95:Christianity
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1549:Bruce Codex
1544:Askew Codex
1441:Manichaeism
1410:Hermeticism
1405:Basilideans
1359:Carpocrates
1342:Early sects
1319:Simon Magus
1268:Adam pagria
1228:Hayyi Rabbi
1188:Anima mundi
1104:Attribution
1084:. Freiburg.
940:Dillon 1992
763:Liber Novus
724:August 2020
666:Nag Hammadi
644:ideal realm
632:neoplatonic
616:Theophylact
502:). Thus in
447:, almost =
113:is either
91:, "full").
39:Koinē Greek
1792:Gnosticism
1781:Categories
1671:Hans Jonas
1457:Bogomilism
1420:Sethianism
1395:Archontics
1364:Marcosians
1349:Borborites
1324:Valentinus
1314:Saturninus
1263:Adam kasia
846:References
518:). In the
512:III. xi. 1
467:Gnosticism
459:See also:
455:Gnosticism
449:en Christo
410:Chrysostom
402:Hand-Comm.
47:Gnosticism
1787:Carl Jung
1646:Carl Jung
1462:Catharism
1400:Bardaisan
1379:Mandaeism
1374:Simonians
1369:Nicolaism
1289:Cerinthus
1284:Basilides
1121:"Pleroma"
1090:cite book
1072:Paulinism
752:Carl Jung
747:Carl Jung
695:does not
598:Heracleon
582:pleromata
562:ignorance
558:knowledge
552:and what
504:Cerinthus
486:hysterema
441:. Inscr.
431:. Inscr.
376:John 1:16
320:Luke 2:40
311:Luke 2:40
307:John 1:14
288:John 1:16
263:); it is
178:hysterema
65:Etymology
1450:Medieval
1354:Cainites
1198:Demiurge
1171:Concepts
825:Empyrean
804:See also
794:creatura
670:Hellenic
648:Demiurge
567:—
425:Ignatius
295:, where
107:pleroun;
1761:Thelema
1579:Qulasta
1434:Persian
1415:Ophites
1299:Marcion
1218:Pleroma
1039:Lucifer
903:Pleroma
859:Col 2:9
820:Ein Sof
790:pleroma
778:In his
716:removed
701:sources
656:and of
653:Timaeus
609:Godhead
592:of the
578:pleroma
550:without
476:pleroma
297:pleroma
247:pleroma
191:hettema
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1639:People
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1253:Abatur
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1208:Gnosis
1193:Archon
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554:within
516:xvi. 1
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461:Kenoma
437:, and
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