10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.
### A Systematic Analysis of a Valentinian Gnostic Fragment
The provided Valentinian Gnostic fragment offers a profound exploration of the nature of spiritual beings and the divine realm, particularly emphasizing the concept of corporeality within the Pleroma. This systematic analysis will closely examine the text word by word to extract its theological implications and clarify the Valentinian understanding of divine forms.
**“But not even the world of spirit and of intellect, nor the archangels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal…”**
The opening of the text makes a crucial assertion: even in the highest realms of spirit and intellect, and among the most exalted beings such as the archangels and the First-Created, there is no lack of shape, form, or corporeality. This statement challenges the common assumption that spiritual entities or realms are formless or abstract. It explicitly denies the notion that these divine beings exist without a figure or body, emphasizing that even “he himself,” likely referring to a supreme divine figure (potentially the Only-Begotten or the Son), possesses form and corporeality.
**“…but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them.”**
This passage further develops the idea by specifying that the shape and body of the supreme being correspond to his preeminence. This implies a direct relationship between the status of a spiritual being and its form. The higher the being in the spiritual hierarchy, the more refined and exalted its form and body. This principle is not limited to the supreme being but extends to the First-Created as well, who possess bodies that reflect their superior position over other subordinate beings. The notion of preeminence linked to corporeality suggests that form and body are not merely incidental but integral to the nature of spiritual beings.
**“For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world.”**
This line reinforces the earlier statements by asserting that everything that has come into existence possesses form and body. The phrase “not unsubstantial” is particularly significant because it affirms the tangible reality of all created beings, even if their corporeality is of a different order than that found in the natural world. The distinction “though unlike the bodies in this world” acknowledges that while the bodies of spiritual beings differ from physical bodies, they are nonetheless substantial and real within their own context.
**“Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father…”**
Here, the text contrasts the differentiated, gendered bodies of the natural world with the pure, sovereign form of the Only-Begotten in the spiritual realm. The Only-Begotten is described as having a form that is “exceedingly pure” and directly connected to the power of the Father. This indicates a form of corporeality that is both transcendent and intimately linked to divine authority and nature. The distinction between earthly and divine bodies is emphasized, yet the corporeality of the Only-Begotten is clearly affirmed.
**“…and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity.”**
The First-Created beings, though individually distinct and definable, share a unified state that reflects their equality and similarity. This suggests that while these beings are numerous and distinct in their forms, their corporeality does not introduce hierarchy or division among them. Instead, their forms reflect a harmonious and equal state, further illustrating the distinct nature of corporeality in the Pleroma.
**“For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son.”**
This passage likely refers to a group of seven exalted beings within the Pleroma, who exist in a state of perfection from the moment of their creation. The absence of inferiority or superiority among them further emphasizes the equality and unity in their forms and states. Their perfection implies a completeness in their corporeal existence, with no need for change or advancement, highlighting the static and eternal nature of their being.
**“And he is said to be ‘inapproachable Light’ as ‘Only-Begotten,’ and ‘First-Born,’ ‘the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,’ – and such a one shall not be found either among the First-Created or among men, – but they ‘always behold the face of the Father’ and the face of the Father is the Son, through whom the Father is known.”**
This section draws attention to the unique and exalted status of the Only-Begotten, who is associated with “inapproachable Light” and described as the “First-Born.” This being is beyond ordinary perception, yet is not formless or abstract. The Only-Begotten serves as the means through which the Father is known, emphasizing a tangible connection between the divine realms and corporeal forms.
**“Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.”**
The final lines assert that to see and to be seen requires form and corporeality. This reinforces the entire argument that even in the divine realm, form is necessary for interaction and perception. The “eye of the mind” refers to spiritual perception, which recognizes the corporeal forms in the Pleroma not through physical senses, but through a higher, intellectual faculty provided by the Father.
**Conclusion**
This systematic analysis of the Valentinian Gnostic fragment reveals a coherent and deliberate argument for the corporeality of the Pleroma and its inhabitants. The text systematically dismantles any notion of formlessness in the divine realm, asserting that even the highest spiritual beings possess tangible, substantial forms, though of a transcendent nature. This understanding of corporeality is central to the Valentinian vision of the Pleroma, where divine beings exist in perfect, incorruptible bodies that reflect their exalted status and eternal nature.
# The Pleroma is Corporeal: A Valentinian Perspective
### The Pleroma is Corporeal: A Valentinian Perspective
In the Valentinian Gnostic tradition, the concept of the Pleroma is often associated with the fullness of divine presence and the highest realm of spiritual existence. Contrary to interpretations that view the Pleroma as purely formless or immaterial, the text from which we draw our insights emphasizes a corporeal understanding of this divine fullness. To assert that the Pleroma is corporeal is to recognize it as having tangible, incorruptible, and substantial qualities, even if these qualities differ fundamentally from the physical bodies of the natural world.
The text explicitly counters the notion that the Pleroma, or any entities within it, are shapeless, formless, or devoid of body. It notes that neither the world of spirits and intellects, nor the archangels and First-Created beings, are without form or shape. This assertion directly challenges the idea that the divine or the Pleroma operates on a completely non-corporeal plane. Instead, it affirms that even the highest spiritual entities possess forms and bodies that reflect their elevated status.
The passage highlights that the Only-Begotten, who stands at the pinnacle of spiritual hierarchy, is not an abstract or formless entity but rather has a distinct form and nature. This form is described as exceedingly pure and sovereign, implying that it is tangible within the context of the divine realm. Similarly, the First-Created beings, despite being numerically distinct, share a unity and similarity in their forms. This uniformity suggests that their corporeality, although different from earthly forms, is consistent and defined.
The term “corporeal,” in this context, does refer to the conventional physicality experienced in the , incorruptible form of existence. The Pleroma’s corporeality is thus not subject to decay or imperfection, distinguishing it from the transient nature of worldly entities. The text reinforces that the entities within the Pleroma have their own forms, which are intrinsically linked to their preeminence and divine nature.
Furthermore, the description of the Pleroma as “inapproachable Light” and the Only-Begotten as the embodiment of this light emphasizes the tangible yet transcendent nature of this divine realm. The “eye of the mind” mentioned in the text refers to an intuitive, spiritual perception that grasps the tangible essence of the Pleroma, beyond the sensory experiences of the natural world. This perception does not negate corporeality but rather acknowledges a different modality of presence and form.
It is crucial to note that the Pleroma’s corporeality, as described, is fundamentally different from the physical bodies encountered in the natural world. The incorruptibility and purity of the Pleroma's form signify a higher order of existence that remains unaffected by decay or imperfection. While the natural world is characterized by temporal and changeable physical forms, the corporeal nature of the Pleroma is marked by its eternal and unblemished quality.
In summary, the Valentinian perspective on the Pleroma asserts that it possesses a corporeal quality that is distinct from, yet fundamentally real. This corporeality is not about physical substance as understood in the natural world but refers to an incorruptible, eternal form that reflects the divine fullness and sovereignty. The entities within the Pleroma, including the Only-Begotten and the First-Created, are described as having defined and substantial forms, aligning with the notion that the divine realm is not formless or abstract but tangibly corporeal in its own transcendent way.
Read the text online http://www.gnosis.org/library/excr.htm
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