### **The Aeon Ecclesia: A Spiritual Assembly of Divine Unity**
The Greek word **ecclesia** (ἐκκλησία) is a compound of *ek* ("out of") and *klesis* ("call" or "invitation"), meaning "an invitation to come out." In its essence, ecclesia refers not to a physical structure but to an assembly or congregation of individuals responding to a divine call. This meaning underscores its spiritual and communal nature, which transcends physicality. In the Valentinian tradition, Ecclesia is one of the 26 Aeons emanating from the Son, representing divine harmony and relational unity within the Pleroma, the fullness of divine emanations.
---
### **Ecclesia in the Valentinian Tradition**
In Valentinian cosmology, the Aeons are not separate entities but aspects or attributes of the divine. Four Aeons emanate directly from the Father, and the remaining 26 emanate from the Son. Ecclesia, as one of these 26 Aeons, is paired with Anthropos (Human) within the second Tetrad, originating from Logos (Word) and Zoe (Life). Together, Logos and Zoe, along with Anthropos and Ecclesia, form a harmonious reflection of divine purpose and relational unity.
Ecclesia represents the communal and relational aspect of divine order, complementing Anthropos, which embodies individuality. This conjunction symbolizes the integration of individual and collective unity within the Pleroma, emphasizing that divine harmony is achieved through interconnectedness and mutual cooperation.
The Valentinian framework views Ecclesia as a metaphor for the spiritual assembly of those seeking unity with the divine. It serves as a bridge between the eternal realm and the material world, guiding humanity toward restoration and reintegration with the fullness of divine emanations.
---
### **Ecclesia and the Gospel of Philip**
The **Gospel of Philip** challenges the worldly understanding of terms like ecclesia, warning against the deception inherent in human language:
*"The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word god thinks not of what is real but rather of what is unreal. So also with the words father, son, holy spirit, life, light, resurrection, [assembly], and all the rest, people do not think of what is real but of what is unreal, [though] the words refer to what is real. The words [that are] heard belong to this world. [Do not be] deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm."*
This passage highlights the limitations of worldly language in capturing the eternal reality of divine concepts. Terms like ecclesia often mislead individuals into thinking of external, institutionalized structures rather than the profound spiritual assembly they signify. Ecclesia, in its true Valentinian sense, reflects the eternal unity of the divine realm, a concept far removed from the material interpretations imposed by human understanding.
---
### **Ecclesia in "A Valentinian Exposition"**
The **Nag Hammadi text, "A Valentinian Exposition,"** provides deeper insight into the role of Ecclesia within the Pleroma:
*"That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Assembly. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Assembly is for the glory of Truth."*
In this passage, Ecclesia (Assembly) is paired with Anthropos (Man), forming part of the second Tetrad. This Tetrad emanates from Logos (Word) and Zoe (Life), which themselves were projected by the Uncreated One. Ecclesia glorifies Truth, reflecting its role as the embodiment of divine harmony and relational unity within the Pleroma.
The text continues:
*"Moreover, it is the one from the Triacontad of the Aeons who bear fruit from the Triacontad. They enter jointly, but they come forth singly, fleeing from the Aeons and the Uncontainable Ones. And the Uncontainable Ones, once they had looked at him, glorified Mind since he is an Uncontainable One that exists in the Pleroma."*
This description emphasizes Ecclesia’s role in maintaining the balance and fruitfulness of the Pleroma. As an Aeon, Ecclesia contributes to the divine order and serves as a model for spiritual assembly, guiding humanity toward unity with the divine.
---
### **Ecclesia and the Spiritual Assembly**
In Valentinian thought, Ecclesia represents more than a mere gathering of individuals; it embodies the eternal principle of spiritual unity and harmony. Just as the Pleroma is the fullness of divine attributes working together in perfect synergy, Ecclesia symbolizes the collective assembly of those who align themselves with divine truth and purpose.
The human experience of Ecclesia mirrors its divine origin. It reflects the believer's journey toward reconciling individuality with a greater collective purpose, aligning with the Logos and the divine will. This spiritual assembly transcends earthly institutions, pointing instead to the eternal, incorruptible unity that lies at the heart of the Pleroma.
---
### **Conclusion**
Ecclesia, as an Aeon, is a profound aspect of the Valentinian cosmology, representing divine harmony, relational unity, and the assembly of those aligned with the eternal purpose. Its role within the Pleroma highlights the interconnected nature of divine emanations and the spiritual journey of humanity. By understanding Ecclesia as more than a worldly institution, believers can reconnect with its true significance—a call to participate in the eternal assembly of divine unity.
In Valentinian cosmology, the relationship between *Ecclesia* (Church) and the vowels of the Greek alphabet holds symbolic and theological significance, as highlighted in *A Valentinian Exposition* from the *Nag Hammadi Library*. This connection reflects the emanative process by which divine attributes are expressed and harmonized within the Pleroma, the fullness of divine reality. *Ecclesia*, one of the 26 Aeons emanating from the Son, embodies the collective unity of divine aspects, while the vowels represent the creative voice that shapes and sustains this assembly.
### The Vowels as Symbols of Divine Expression
The seven Greek vowels—Α (Alpha), Ε (Epsilon), Η (Eta), Ι (Iota), Ο (Omicron), Υ (Upsilon), and Ω (Omega)—are central to the Valentinian understanding of creation and emanation. Unlike consonants, which rely on vowels for sound, the vowels are self-sufficient, symbolizing the self-originating and sustaining nature of divine expression. In this system, the vowels correspond to the Aeons *Anthropos* (Human) and *Ecclesia* (Assembly), with *Anthropos* representing the source of the divine voice and *Ecclesia* its manifestation.
The sound produced by the vowels mirrors the process of divine articulation, where the ineffable thoughts of the Father and the Son take form through the creative voice. As the "voice" of the divine, the vowels reflect the active process by which *Ecclesia*, as the assembly of divine attributes, is brought into existence. This underscores the unity of the individual (*Anthropos*) and the collective (*Ecclesia*) within the Pleroma, revealing a deeply interconnected reality.
### Ecclesia's Role in the Emanative Process
In the Valentinian framework, *Ecclesia* is part of the Tetrad consisting of *Word* (Logos), *Life* (Zoe), *Man* (Anthropos), and *Church* (Ecclesia). This Tetrad mirrors the archetypal structure of divine emanation, where each Aeon plays a distinct role in reflecting the glory of the Father and the Son. While *Word* and *Life* are directly associated with the ineffable source (*The One Who Is*), *Anthropos* and *Ecclesia* emerge as their syzygies, expressing the relational and creative dynamics within the Pleroma.
The vowels’ association with *Ecclesia* highlights its role as the assembly or collective realization of divine attributes. Just as the vowels form the foundation of speech, *Ecclesia* represents the structure and coherence of the Pleroma. The vowels’ inherent ability to generate sound independently symbolizes the self-sustaining nature of *Ecclesia*, which derives its essence from the divine voice of *Anthropos*.
### The Symbolic Distribution of the Letters
Valentinian cosmology assigns symbolic roles to the letters of the Greek alphabet, dividing them among the Aeons in the Pleroma. The vowels, numbering seven, are attributed to *Anthropos* and *Ecclesia*. This symbolic distribution reflects their creative and formative functions. The act of vocalization, intrinsic to the vowels, parallels the emanation of divine attributes, where the ineffable thoughts of the divine take form and structure.
In this context, the vowels are more than linguistic elements; they are sacred symbols of divine creativity. As *Anthropos* speaks, the vowels resonate, shaping *Ecclesia* as the assembly of divine attributes. This process symbolizes the harmonious interplay between sound and form, where the divine voice gives life and coherence to the Pleroma.
### The Unity of Individual and Collective Existence
The connection between the vowels and *Ecclesia* also emphasizes the unity of individual and collective existence. In Valentinian thought, *Anthropos* represents the archetype of humanity, the individual aspect of divine reality. *Ecclesia*, as the assembly, reflects the collective dimension, where the unity of the Aeons is realized. The vowels, as the "voice" of *Anthropos*, bridge these two aspects, illustrating the interconnectedness of the individual and the collective within the divine order.
This unity is further reinforced by the emanative process described in *A Valentinian Exposition*, where the Decad (ten Aeons) and the Dodecad (twelve Aeons) emerge from *Word* and *Life* and *Man* and *Church*. Together, these Aeons form the full complement of 30 within the Pleroma. The creative role of the vowels, associated with *Anthropos* and *Ecclesia*, symbolizes the unfolding of this divine order, where each element contributes to the harmonious whole.
### Conclusion
The symbolic relationship between the vowels and *Ecclesia* in Valentinian cosmology reveals a profound theological insight into the process of divine creation and emanation. The vowels, as carriers of the divine voice, reflect the creative power that shapes *Ecclesia* as the assembly of divine attributes. This connection emphasizes the unity of individual and collective existence within the Pleroma, where *Anthropos* and *Ecclesia* work in harmony to express the fullness of divine reality.
Through the sacred symbolism of the vowels, Valentinian thought articulates a vision of creation that is both deeply personal and profoundly communal. The divine voice, embodied in the vowels, not only brings *Ecclesia* into being but also sustains the interconnected structure of the Pleroma, reflecting the eternal and harmonious nature of the divine..
the Aeon ecclesia in relationship to the Christ consciousness
The true Christ church is not an outer sect, or religious denomination. First of all it is an aggregation of spiritual ideas in individual consciousness. To establish the church, or ecclesia, of God in man, a new state of consciousness must be formed. Man must gain an understanding of God as Spirit, and also must understand his own relation to Spirit. This is revealed by the Holy Ghost, which is an epitome of Divine Mind projected into human consciousness. The church of God begins its activity in man as a mental perception which must go through certain processes before it is established in the whole consciousness. Its work is subjective first; that is, it is a silent interior planting of spiritual ideas, which do not make themselves manifest at once. but work like leaven, and in time transform the individual.
In its outer sense the church of Christ consists of all persons in whom the consciousness of Truth has become firmly established; whether or not they belong to a denominational church makes no difference. They comprise that great brotherhood which Jesus Christ established in Spirit. Men have read the Bible in the letter instead of the Spirit, and their different interpretations of the Scriptures, together with their adherence to forms and creeds, are the cause of the varying sects or churches of today. The true church is not made of creeds and forms, nor is it contained in walls of wood and stone; the heart of man is its temple and the Spirit of truth is the one guide into all Truth. When men learn to turn within to the Spirit of truth, who is in each one for his light and inspiration, the differences between the churches of man will be eliminated, and the one church will be recognized
church--The word church is derived from a Greek word meaning "ECCLESIA, then, is a word compounded of ek, "out of," and klesis, "a call, or invitation." Hence an ekklesis is "an invitation to come out;" and the assembly of people convened in consequence of their acceptance of the invitation is an ecclesia." The individual's consciousness is his "Lord's house," and assembled within it are groups or aggregations of ideas (thought centers). The spiritualized will carries to the different "churches" (thought centers) the word of Truth and builds them up into a knowledge of their perfection and divinity by training them in spiritual thinking.
church of Christ--Spiritual consciousness, first individual, then collective. In the general usage the word church applies to persons who have been "born anew" (John 3:3) through the quickening power of the word, gathered together in one body, their union being typified by the human body.
Jesus never organized a church on earth; neither did He authorize anyone else to do so. He said to Peter, "Upon this rock I will build my church" (Matt. 16:18). He did not tell Peter that he was to be the head of the church, with a line of popes to follow. He said, "I will build my church" (ecclesia, assembly, or called-out ones). Jesus is still the head of His "assembly," and its only organization is in Spirit. He gave but one guide, one source from which His followers should receive their inspiration: "The Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you" (John 14:26).
No comments:
Post a Comment