Clement of Alexandria

Titus Flavius Clemens, also known as Clement of Alexandria (Ancient Greek: Κλήμης ὁ Ἀλεξανδρεύς; c. 150 – c. 215 AD),^[5] was a Christian theologian and philosopher who taught at the Catechetical School of Alexandria. Among his pupils were Origen and Alexander of Jerusalem. A convert to Christianity, he was an educated man who was familiar with classical Greek philosophy and literature. As his three major works demonstrate, Clement was influenced by Hellenistic philosophy to a greater extent than any other Christian thinker of his time, and in particular, by Plato and the Stoics.^[6] His secret works, which exist only in fragments, suggest that he was familiar with pre-Christian Jewish esotericism and Gnosticism as well. In one of his works he argued that Greek philosophy had its origin among non-Greeks, claiming that both Plato and Pythagoras were taught by Egyptian scholars.^[7]

Clement of Alexandria
Clement depicted in 1584
Born	Titus Flavius Clemens c. 150 AD Athens, Achaia, Roman Empire
Died	c. 215 AD Jerusalem, Syria Palaestina, Roman Empire
Other names	Clement Alexandrine
Notable work	Protrepticus Paedagogus Stromata
Era	Ancient philosophy Patristic Period
Region	Western philosophy
School	Middle Platonism Alexandrian school
Institutions	Catechetical School of Alexandria
Notable students	Origen and Alexander
Main interests	Christian theology
Notable ideas	Thrones Fallen Nephilim Barnabas authorship^[1] Limbo of the Fathers^[2] Purgatory^[3]
Influences Stoics, Musonius Rufus, Philo,^[4] Pythagoras, Plato, Heraclitus, Pantaenus, Justin Martyr, Irenaeus, Tatian, Celsus, Xenophanes, Plutarch and Homer
Influenced Virtually all of subsequent Christian philosophy and Catholic theology, Including Benedict XVI and Eusebius

Clement is usually regarded as a Church Father. He is venerated as a saint in Coptic Christianity, Eastern Catholicism, Ethiopian Christianity, and Anglicanism. He was revered in Western Catholicism until 1586, when his name was removed from the Roman Martyrology by Pope Sixtus V on the advice of Baronius. The Eastern Orthodox Church officially stopped any veneration of Clement of Alexandria in the 10th century.

Biography

Neither Clement's birthdate or birthplace is known with any degree of certainty. It is speculated that he was born sometime around 150 AD. According to Epiphanius of Salamis, he was born in Athens, but there is also a tradition of an Alexandrian birth.^[8][9]

His parents were pagans and Clement was a convert to Christianity. In the Protrepticus he displays an extensive knowledge of Greek religion and mystery religions, which could only have arisen from the practice of his family's religion.^[8]

Having rejected paganism as a young man due to its perceived moral corruption, he travelled in Greece, Asia Minor, Palestine, and Egypt. Clement's journeys were primarily a religious undertaking. In Greece, he encountered an Ionian theologian, who has been identified as Athenagoras of Athens; while in the east, he was taught by an Assyrian, sometimes identified with Tatian, and a Jew, possibly Theophilus of Caesarea.^[10]

In around 180 AD, Clement reached Alexandria,^[11] where he met Pantaenus, who taught at the Catechetical School of Alexandria.^[12] Eusebius suggests that Pantaenus was the head of the school, but controversy exists about whether the institutions of the school were formalized in this way before the time of Origen.^{[13][14][note 1][16]} Clement studied under Pantaenus, and was ordained to the priesthood by Pope Julian before 189. Otherwise, virtually nothing is known of Clement's personal life in Alexandria. He may have been married, a conjecture supported by his writings.^[17]

During the Severian persecution of 202–203, Clement left Alexandria. In 211, Alexander of Jerusalem wrote a letter commending him to the Church of Antioch,^[18] which may imply that Clement was living in Cappadocia or Jerusalem at that time. He died c. 215 AD at an unknown location.

Theological works

 

Klementos Alexandreos ta heuriskomena (1715)

Trilogy

Three of Clement's major works have survived in full and they are collectively referred to as a trilogy:^[19]

• The Protrepticus (Exhortation) – written c. 195 AD^[20]
• The Paedagogus (Tutor) – written c. 198 AD^[20]
• The Stromata (Miscellanies) – written c. 198 AD–c. 203 AD^[20]

Protrepticus

Main article: Protrepticus (Clement)

 

The Orphic mysteries are used as an example of the false cults of Greek paganism in the Protrepticus.

The Protrepticus (Greek: Προτρεπτικὸς πρὸς Ἕλληνας: "Exhortation to the Greeks") is, as its title suggests, an exhortation to the pagans of Greece to adopt Christianity. Within it, Clement demonstrates his extensive knowledge of pagan mythology and theology. It is chiefly important due to Clement's exposition of religion as an anthropological phenomenon.^[21] After a short philosophical discussion, it opens with a history of Greek religion in seven stages.^[22] Clement suggests that at first, humans mistakenly believed the Sun, the Moon, and other heavenly bodies to be deities. The next developmental stage was the worship of the products of agriculture, from which he contends the cults of Demeter and Dionysus arose.^[23] Humans then paid reverence to revenge and deified human feelings of love and fear, among others. In the following stage, the poets Hesiod and Homer attempt to enumerate the deities; Hesiod's Theogony giving the number of twelve. Finally, humans reached a stage when they proclaimed others, such as Asclepius and Heracles, as deities.^[23] Discussing idolatry, Clement contends that the objects of primitive religion were unshaped wood and stone, and idols thus arose when such natural items were carved.^[24] Following Plato, Clement is critical of all forms of visual art, suggesting that artworks are but illusions and "deadly toys".^[24]

Clement criticizes Greek paganism in the Protrepticus on the basis that its deities are both false and poor moral examples. He attacks the mystery religions for their ritualism and mysticism.^[24] In particular, the worshippers of Dionysus are ridiculed by him for their family-based rituals (such as the use of children's toys in ceremony).^[25] He suggests at some points that the pagan deities are based on humans, but at other times he suggests that they are misanthropic demons, and he cites several classical sources in support of this second hypothesis.^[26] Clement, like many pre-Nicene church fathers, writes favourably about Euhemerus and other rationalist philosophers, on the grounds that they at least saw the flaws in paganism. However, his greatest praise is reserved for Plato, whose apophatic views of God prefigure Christianity.^[27]

The figure of Orpheus is prominent throughout the Protrepticus narrative, and Clement contrasts the song of Orpheus, representing pagan superstition, with the divine Logos of Christ.^[28] According to Clement, through conversion to Christianity alone can one fully participate in the Logos, which is universal truth.^[29]

Paedagogus

Main article: Paedagogus

 

Christ, the Logos incarnate, is the Paedagogus of the work's title.

The title of Paedagogus, translatable as "tutor", refers to Christ as the teacher of all humans, and it features an extended metaphor of Christians as children.^[30] It is not simply instructional: Clement intends to show how the Christian should respond to the Love of God authentically.^[31] Following Plato (Republic 4:441), he divides life into three elements: character, actions, and passions. The first having been dealt with in the Protrepticus, he devotes the Paedagogus to reflections on Christ's role in teaching humans to act morally and to control their passions.^[32] Despite its explicitly Christian nature, Clement's work draws on Stoic philosophy and pagan literature; Homer, alone, is cited more than sixty times in the work.^[33]

Although Christ, like a human, is made in the image of God, he alone shares the likeness of God the Father.^[34] Christ is both sinless and apathetic, and thus by striving to imitate Christ, one can achieve salvation. To Clement, sin is involuntary, and thus irrational (άλογον), removed only through the wisdom of the Logos.^[35] God's guidance away from sin is thus a manifestation of God's universal love for mankind. The word play on λόγος and άλογον is characteristic of Clement's writing, and may be rooted in the Epicurean belief that relationships between words are deeply reflective of relationships between the objects they signify.^[36]

Clement argues for the equality of sexes, on the grounds that salvation is extended to all humans equally.^[37] Unusually, he suggests that Christ is neither female nor male, and that God the Father has both female and male aspects: the eucharist is described as milk from the breast (Christ) of the Father.^[38][39] Clement is supportive of women playing an active role in the leadership of the church and he provides a list of women he considers inspirational, which includes both Biblical and Classical Greek figures. It has been suggested that Clement's progressive views on gender as set out in the Paedagogus were influenced by Gnosticism,^[38] however, later in the work, he argues against the Gnostics that faith, not esoteric knowledge (γνῶσις), is required for salvation. According to Clement, it is through faith in Christ that one is enlightened and comes to know God.^[40]

In the second book, Clement provides practical rules on living a Christian life. He argues against overindulgence in food and in favour of good table manners.^[41] While prohibiting drunkenness, he promotes the drinking of alcohol in moderation following 1 Timothy 5:23.^[41] Clement argues for a simple way of life in accordance with the innate simplicity of Christian monotheism. He condemns elaborate and expensive furnishings and clothing, and argues against overly passionate music and perfumes, but Clement does not believe in the abandonment of worldly pleasures and argues that the Christian should be able to express joy in God's creation through gaiety and partying.^[42] He opposes the wearing of garlands, because the picking of the flowers ultimately kills a beautiful creation of God, and the garland resembles the crown of thorns.^[43]

Clement treats sex at some length. He argues that both promiscuity and sexual abstinence are unnatural, and that the main goal of human sexuality is procreation.^[44] He argues that adultery, coitus with pregnant women, concubinage, homosexuality, and prostitution all should be avoided as they will not contribute toward the generation of legitimate offspring.^[45]

In his third book, Clement continues along a similar vein, condemning cosmetics on the grounds that it is one's soul, not the body, one should seek to beautify.^[46] Clement also opposes the dyeing of men's hair and male depilation as being effeminate. He advises choosing one's company carefully, to avoid being corrupted by immoral people, and while arguing that material wealth is no sin in itself, it is too likely to distract one from the infinitely more important spiritual wealth that is found in Christ.^[47] The work finishes with selections of scripture supporting Clement's argument, and following a prayer, the lyrics of a hymn.^[48]

Stromata

 

Clement describes the Stromata as a work on various subjects that spring up in the text like flowers in a meadow.^[49]

Main article: Stromata

The contents of the Stromata, as its title suggests, are miscellaneous. Its place in the trilogy is disputed – Clement initially intended to write the Didasculus, a work that would complement the practical guidance of the Paedagogus with a more intellectual schooling in theology.^[50] The Stromata is less systematic and ordered than Clement's other works, and it has been theorized by André Méhat that it was intended for a limited, esoteric readership.^[51] Although Eusebius wrote of the eight books of the work, only seven undoubtedly survive. Photius, writing in the 9th century, found various text appended to manuscripts of the seven canonical books, which led Daniel Heinsius to suggest that the original eighth book is lost, and he identified the text purported to be from the eighth book as fragments of the Hypotyposes.^[52]

The first book starts on the topic of Greek philosophy. Consistent with his other writing, Clement affirms that philosophy had a propaedeutic role for the Greeks, similar to the function of the law for the Jews.^[53] He then embarks on a discussion of the origins of Greek culture and technology, arguing that most of the important figures in the Greek world were foreigners, and (erroneously) that Jewish culture was the most significant influence on Greece.^[54] In an attempt to demonstrate the primacy of Moses, Clement gives an extended chronology of the world, wherein he dates the birth of Christ to 25 April or May, 4–2 BC, and the creation of the world to 5592 BC. The books ends with a discussion on the origin of languages and the possibility of a Jewish influence on Plato.^[55]

The second book is largely devoted to the respective roles of faith and philosophical argument. Clement contends that while both are important, the fear of God is foremost, because through faith one receives divine wisdom.^[56] To Clement, scripture is an innately true primitive philosophy that is complemented by human reason through the Logos.^[57] Faith is voluntary, and the decision to believe is a crucial fundamental step in becoming closer to God.^[58][59] It is never irrational, as it is founded on the knowledge of the truth of the Logos, but all knowledge proceeds from faith, as first principles are unprovable outside a systematic structure.^[60]

The third book covers asceticism. He discusses marriage, which is treated similarly in the Paedagogus. Clement rejects the Gnostic opposition to marriage, arguing that only men who are uninterested in women should remain celibate, and that sex is a positive good if performed within marriage for the purposes of procreation.^[61] He argues that this has not always been so: the Fall occurred because Adam and Eve succumbed to their desire for each other, and copulated before the allotted time.^[62] He argues against the idea that Christians should reject their family for an ascetic life, which stems from Luke,^[63] contending that Jesus would not have contradicted the precept to "Honour thy Father and thy Mother",^[64] one of the Ten Commandments.^[65] Clement concludes that asceticism will only be rewarded if the motivation is Christian in nature, and thus the asceticism of non-Christians such as the gymnosophists is pointless.^[66][67]

Clement begins the fourth book with a belated explanation of the disorganized nature of the work, and gives a brief description of his aims for the remaining three or four books.^[68] The fourth book focuses on martyrdom. While all good Christians should be unafraid of death, Clement condemns those who actively seek out a martyr's death, arguing that they do not have sufficient respect for God's gift of life.^[69] He is ambivalent about whether any believing Christians can become martyrs by virtue of the manner of their death, or whether martyrdom is reserved for those who have lived exceptional lives.^[70] Marcionites cannot become martyrs, because they do not believe in the divinity of God the Father, so their sufferings are in vain.^[71] There is then a digression to the subject of theological epistemology. According to Clement, there is no way of empirically testing the existence of God the Father, because the Logos has revelatory, not analysable meaning, although Christ was an object of the senses. God had no beginning, and is the universal first principle.^[72]

The fifth book returns to the subject of faith. Clement argues that truth, justice, and goodness can be seen only by the mind, not the eye; faith is a way of accessing the unseeable.^[73] He stresses that knowledge of God can only be achieved through faith once one's moral faults have been corrected.^[74] This parallels Clement's earlier insistence that martyrdom can only be achieved by those who practice their faith in Christ through good deeds, not those who simply profess their faith. God transcends matter entirely, and thus the materialist cannot truly come to know God. Although Christ was God incarnate, it is spiritual, not physical comprehension of him that is important.^[74]

In the beginning of the sixth book, Clement intends to demonstrate that the works of Greek poets were derived from the prophetic books of the Bible. In order to reinforce his position that the Greeks were inclined toward plagiarism, he cites numerous instances of such inappropriate appropriation by classical Greek writers, reported second-hand from On Plagiarism, an anonymous 3rd-century BC work sometimes ascribed to Aretades.^[75] Clement then digresses to the subject of sin and hell, arguing that Adam was not perfect when created, but given the potential to achieve perfection. He espouses broadly universalist doctrine, holding that Christ's promise of salvation is available to all, even those condemned to hell.^[76]

The final extant book begins with a description of the nature of Christ, and that of the true Christian, who aims to be as similar as possible to both the Father and the Son. Clement then criticizes the simplistic anthropomorphism of most ancient religions, quoting Xenophanes' famous description of African, Thracian, and Egyptian deities.^[77] He indicates that the Greek deities may also have had their origins in the personification of material objects: Ares representing iron, and Dionysus wine.^[78] Prayer, and the relationship between love and knowledge are then discussed. Corinthians 13:8 seems to contradict the characterization of the true Christian as one who knows; but to Clement knowledge vanishes only in that it is subsumed by the universal love expressed by the Christian in reverence for the Creator.^[79] Following Socrates, he argues that vice arises from a state of ignorance, not from intention. The Christian is a "laborer in God's vineyard", responsible both for one's own path to salvation and that of one's neighbor. The work ends with an extended passage against the contemporary divisions and heresies within the church.^[80]

Other works

Besides the great trilogy, Clement's only other extant work is the treatise Salvation for the Rich, also known as Who is the Rich Man who is Saved? written c. 203 AD^[81] Having begun with a scathing criticism of the corrupting effects of money and misguided servile attitudes toward the wealthy, Clement discusses the implications of Mark 10:25.^[82] The rich are either unconvinced by the promise of eternal life, or unaware of the conflict between the possession of material and spiritual wealth, and the good Christian has a duty to guide them toward a better life through the Gospel.^[82] Jesus' words are not to be taken literally — the supercelestial (ὑπερουράνιος) meanings should be sought in which the true route to salvation is revealed.^[83] The holding of material wealth in itself is not a wrong, so long as it is used charitably, but Christians should be careful not to let their wealth dominate their spirit. It is more important to give up sinful passions than external wealth. If the rich are to be saved, all they must do is to follow the two commandments, and while material wealth is of no value to God, it can be used to alleviate the suffering of neighbors.^[84]

Other known works exist in fragments alone, including the four eschatological works in the secret tradition: Hypotyposes, Excerpta ex Theodoto, Eclogae Propheticae, and the Adumbraetiones.^[85] These cover Clement's celestial hierarchy, a complex schema in which the universe is headed by the Face of God, below which lie seven protoctists, followed by archangels, angels, and humans.^[86] According to Jean Daniélou, this schema is inherited from a Judaeo-Christian esotericism, followed by the Apostles, which was only imparted orally to those Christians who could be trusted with such mysteries.^[87] The proctocists are the first beings created by God, and act as priests to the archangels. Clement identifies them both as the "Eyes of the Lord" and with the Thrones.^[88] Clement characterizes the celestial forms as entirely different from anything earthly, although he argues that members of each order only seem incorporeal to those of lower orders.^[89] According to the Eclogae Propheticae, every thousand years every member of each order moves up a degree, and thus humans can become angels. Even the protoctists can be elevated, although their new position in the hierarchy is not clearly defined.^[89] The apparent contradiction between the fact that there can be only seven protoctists but also a vast number of archangels to be promoted to their order is problematical. One modern solution regards the story as an example of "interiorized apocalypticism": imagistic details are not to be taken literally, but as symbolizing interior transformation.^[90]

The titles of several lost works are known because of a list in Eusebius' Ecclesiastical History, 6.13.1–3. They include the Outlines, in eight books, and Against Judaizers. Others are known only from mentions in Clement's own writings, including On Marriage and On Prophecy, although few are attested by other writers and it is difficult to separate works that he intended to write from those that were completed.^[91]

The Mar Saba letter was attributed to Clement by Morton Smith, but there remains much debate today over whether it is an authentic letter from Clement, an ancient pseudepigraph, or a modern forgery.^[92][93] If authentic, its main significance would be in its relating that the Apostle Mark came to Alexandria from Rome and there, wrote a more spiritual Gospel, which he entrusted to the Church in Alexandria on his death; if genuine, the letter pushes back the tradition related by Eusebius connecting Mark with Alexandria by a century.^[94]

Legacy

Eusebius is the first writer to provide an account of Clement's life and works, in his Ecclesiastical History, 5.11.1–5, 6.6.1^{[note 2]} Eusebius provides a list of Clement's works, biographical information, and an extended quotation from the Stromata.

Photios I of Constantinople writes against Clement's theology in the Bibliotheca, although he is appreciative of Clement's learning and the literary merits of his work.^[96] In particular, he is highly critical of the Hypotyposes, a work of biblical exegesis of which only a few fragments have survived. Photios compared Clement's treatise, which, like his other works, was highly syncretic, featuring ideas of Hellenistic, Jewish, and Gnostic origin, unfavorably against the prevailing orthodoxy of the 9th century.^[97] Amongst the particular ideas Photios deemed heretical were:

• His belief that matter and thought are eternal, and thus did not originate from God, contradicting the doctrine of Creatio ex nihilo.^[98]
• His belief in cosmic cycles predating the creation of the world, following Heraclitus, which is extra-Biblical in origin.^[99]
• His belief that Christ, as Logos, was in some sense created, contrary to John 1, but following Philo.^[100]
• His ambivalence toward docetism, the heretical doctrine that Christ's earthly body was an illusion.^[101]
• His belief that Eve was created from Adam's sperm after he ejaculated during the night^[102]
• His belief that Genesis 6:2 implies that angels indulged in coitus with human women (in Chalcedonian theology, angels are considered sexless).^[103]
• His belief in reincarnation, i.e., the transmigration of souls.^[104]

As one of the earliest of the Church fathers whose works have survived, he is the subject of a significant amount of recent academic work, focusing on, among other things, his exegesis of scripture, his Logos-theology and pneumatology, the relationship between his thought and non-Christian philosophy, and his influence on Origen.^[105]

Veneration

Saint Clement of Alexandria
Church Father, Theologian
Venerated in	Oriental Orthodoxy Eastern Catholicism Anglican Communion
Canonized	Pre-congregation
Feast	4 December (Eastern Catholicism, Anglicanism) 5 December (Episcopal Church, Anglicanism)
Controversy	Regarded as a heretic by Photius.
Catholic cult suppressed	1586 by Pope Sixtus V

Up until the 17th century Clement was venerated as a saint in the Roman Catholic Church. His name was to be found in the martyrologies, and his feast fell on the fourth of December, but when the Roman Martyrology was revised by Pope Clement VIII his name was dropped from the calendar on the advice of Cardinal Baronius. Benedict XIV maintained this decision of his predecessor on the grounds that Clement's life was little known, that he had never obtained public cultus in the Church, and that some of his doctrines were, if not erroneous, at least suspect.^[106]

Although Clement is not widely venerated in Eastern Christianity, the Prologue of Ohrid repeatedly refers to him as a saint,^[107][108] as do various Orthodox authorities including the Greek Metropolitan Kallinikos of Edessa.^[109]

The Coptic tradition considers Clement a saint.^[110][111] Saint Clement Coptic Orthodox Christian Academy in Nashville, Tennessee, is specifically named after him.^[112]

Clement is commemorated in Anglicanism.^[113] The independent Universal Catholic Church's cathedral in Dallas is also dedicated to him.

Theology

Gnosis

Clement taught that faith was the basis of salvation, however he also believed that faith was also the basis of "gnosis" which for him mean spiritual and mystical knowledge. Clement of Alexandria appropriated the word "gnosis" from what the Gnostics used, whom he opposed, but re-interpreted the word in a more Christian manner. Clement of Alexandria distinguished between two kinds of Christians, a pistic Christian who lives according to God's law, and the Christian gnostic who lives on the level of the gospel and responds by discipline and love. Clement's views of gnosis can be considered a forerunner of monasticism that began in Egypt after his death.^[114]

Philosophy

Clement claimed that philosophy was a preparatory discipline to the Greek world that would lead them to accept Christianity. Clement of Alexandria also was a forerunner to some views of Augustine, including the just war theory and the theory of the two cities.^[114]

Education

For Clement, disciplining the body will help the Christian discipline his soul, which is why he gives detailed instructions on proper Christian conduct, decorum, and relationships in the second and third books of The Instructor. Only once the passions are subject to the authority of the Word (or reason) can the Christian embark on an advanced course of philosophical study and contemplation.^[115]

Clement adopts a position that will give rise to a whole stream of later Christian thought: true philosophy and authentic human knowledge have their origin in the Logos, which is the unique source of all truth. He accepts the conception of παιδεία as he conducts the wisdom taught by the Logos through education in the sacred letters: on the one hand, the Greek παιδεία prepares the mind of the Christian to distinguish and defend the truth, and, on the other, the liberal arts help the new Christian to direct all his efforts towards the truly useful of each particular discipline, geometry, music, grammar and philosophy.^[116]

Economics

Clement attacked a literal interpretation of the command "sell what you have and give to the poor" and he argued that the Bible does not command to renounce all property and that wealth can be used either for good or evil.^[114]

Creation

Clement believed that the days mentioned in Genesis are allegorical^{[citation needed]}. Clement assumed a double creation, one of an invisible world and the second being material creation. He believed that formless matter existed before the creation of the world, being influenced by Plato.^[117][118] Clement tried to interpret Genesis 6 in harmony with the Book of Enoch.^[119]

Others

The first person in church history to introduce a view of an invisible and a visible church is Clement of Alexandria.^[120][121] Because Clement saw the Protoevangelium of James as canonical, it could imply he believed in the perpetual virginity of Mary, though some have argued that he does not seem to believe in the sinlessness of Mary.^[122][123]

Clement of Alexandria believed that those who died in their deathbed without having time to be sanctified, would be sanctified in a purifying fire after death.^[124]

Clement of Alexandria used the word "symbol" to define the Eucharist, and interpreted John 6 to be an allegory about faith, however his views on real presence are disputed.^[125][126]

Clement of Alexandria was an amillenialist.^[127]

Works

Editions

• Sylburg, Friedrich (ed.) (1592). Clementis Alexandrini Opera Quae Extant. 2020-07-29 at the Wayback Machine Heidelberg: ex typographeio Hieronymi Commelini.
• Heinsius, Daniel (ed.) (1616). Clementis Alexandrini Opera Graece et Latine Quae Extant. 2020-07-29 at the Wayback Machine Leiden: excudit Ioannes Patius academiae typographus.
• Potter, John (ed.) (1715). Clementis Alexandrini Opera, 2 vols. Oxonii: e theatro Sheldoniano. Vol. 1. Cohortatio ad gentes. Paedagogus. Stromatum I-IV. 2020-07-29 at the Wayback Machine Vol. 2. Stromatum V-VIII. Quis dives salvetur. Excerpta Theodoti. Prophetarum ecologiae. Fragmenta. 2020-07-29 at the Wayback Machine
• Klotz, Reinhold (ed.) (1831–34). Titi Flaui Clementis Alexandrini Opera Omnia, 4 vols. Leipzig: E. B. Schwickert. Vol. 1. Ρrotrepticus. Paedagogus. 2020-07-29 at the Wayback Machine Vol. 2. Stromatorum I-IV. 2020-07-29 at the Wayback Machine Vol. 3. Stromatourm V-VIII. Quis dives salvetur. 2020-07-29 at the Wayback Machine Vol. 4. Fragmenta. Scholia. Annotationes. Indices. 2020-07-29 at the Wayback Machine
• Migne, J.-P. (ed.) (1857). Clementis Alexandrini Opera Quae Exstant Omnia, 2 toms. (= PG 8, 9) Paris: J.-P. Migne. Tom. 1. Cohortatio ad gentes. Paedagogus. Stromata I-IV. 2020-07-29 at the Wayback Machine Tom. 2. Stromata V-VIII. Quis dives salvetur. Fragmenta.
• Dindorf, Wilhelm (ed.) (1869). Clementis Alexandrini Opera, 4 vols. Oxonni: e typographeo Clarendoniano. Vol. 1. Ρrotrepticus. Paedagogus. 2020-07-29 at the Wayback Machine Vol. 2. Stromatum I-IV. 2020-07-29 at the Wayback Machine Vol. 3. Stromatum V-VIII. 2020-07-29 at the Wayback Machine Vol. 4. Annotationes. Interpretum. 2020-07-29 at the Wayback Machine
• Barnard, P. Mourdant (ed.) (1897). Clement of Alexandria, Quis dives salvetur. Texts and Studies 5/2. Cambridge: Cambridge University Press.
• de:Otto Stählin (ed.) (1905–36). Clemens Alexandrinus, 4 bds. (= GCS 12, 15, 17, 39) Leipzig: J. C. Hinrichs. Bd. 1. Ρrotrepticus und Paedagogus. 2020-07-29 at the Wayback Machine Bd. 2. Stromata I-VI. 2020-07-29 at the Wayback Machine Bd. 3. Stromata VII-VIII. Excerpta ex Theodoto. Eclogae prophetica. Quis dives salvetur. Fragmente. Bd. 4. Register.
• Marcovich, Miroslav and Jacobus C. M. van Winden (eds.) (2002). Clementis Alexandrini Paedagogus. 2020-07-29 at the Wayback Machine Leiden: Brill. ISBN 978-9004124707

Translations

• Wilson, William (trans.) (1867). "The Writings of Clement of Alexandria". 2020-07-29 at the Wayback Machine In Ante-Nicene Fathers, ed. A. Roberts, et al., 2:163–629. (Reprint 1905) New York: Charles Scribner's Sons.
• Barnard, P. Mourdant (trans.) (1901). A Homily of Clement of Alexandria, Entitled: Who is the Rich Man that is being Saved? 2020-07-29 at the Wayback Machine London: SPCK.
• Hort, F. J. A. and Joseph B. Mayor (eds. & trans.) (1902). Clement of Alexandria, Miscellanies Book VII. 2020-07-29 at the Wayback Machine London: Macmillan. ISBN 978-1108007542
• Patrick, John (1914). Clement of Alexandria, 183-85. Edinburgh: Wm. Blackwood. (Exhortation to Endurance, or, To the Newly Baptized; cf. Butterworth 1919, 371 ff.)
• Butterworth, G. W. (ed. & trans.) (1919). Clement of Alexandria, Exhortation to the Greeks, Rich Man's Salvation, etc. (= LCL 92) Cambridge: Harvard University Press. ISBN 978-0674991033
• Casey, Robert Pierce (ed. & trans.) (1936). The Excerpta ex Theodoto of Clement of Alexandria. Studies and Documents 1. London: Christophers.
• Oulton, J. E. L. and Henry Chadwick (trans.) (1954). Alexandrian Christianity, 40–165. Philadelphia: Westminster Press. (Miscellanies, Books III, VII) ISBN 978-0664241537
• Wood, Simon P. (trans.) (1954). Clement of Alexandria, Christ the Educator. 2020-07-29 at the Wayback Machine Fathers of the Church 23. Washington, D.C.: Catholic University of America Press. ISBN 978-0813215624
• Ferguson, John (trans.) (1991). Clement of Alexandria, Stromateis, Books 1–3. 2020-07-29 at the Wayback Machine Fathers of the Church 85. Washington, D.C.: Catholic University of America Press. ISBN 978-0813214337

See also

• Buddhism and the Roman world
• Alexandrian school

Notes

1. Proponents of a formalized leadership and succession suggest that Clement succeeded Pantaenus as leader of the school, and was succeeded himself by Origen.^[15]
2. Of the two sections dedicated to Clement, Eccl. Hist. 6.6.1 seems decidedly out of place, and Valesius argued that this was evidence that Eusebius never revised his work.^[95]

References

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Further reading

• Paananen, Timo S. (2019). A Study in Authenticity: Admissible Concealed Indicators of Authority and Other Features of Forgeries — A Case Study on Clement of Alexandria, Letter to Theodore, and the Longer Gospel of Mark (Ph.D. thesis). University of Helsinki. ISBN 978-951-51-5250-3.

External links

 

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Clement of Alexandria

• Works by or about Clement of Alexandria at Internet Archive
• Works by Clement of Alexandria at LibriVox (public domain audiobooks)  
• "Clement of Alexandria" by Francis P. Havey, in the Catholic Encyclopedia, 1908.
• Charles Bigg and James Donaldson (1911). "Clement of Alexandria". In Chisholm, Hugh (ed.) Encyclopædia Britannica. 6. (11th ed.). Cambridge University Press. pp. 487–490.
• Clement's Protrepticus 2013-05-16 at the Wayback Machine
• Clement's Stromateis
• Clement's Paedagogus
• Hypotyposes
• The role and view of Scripture in Clement of Alexandria 2014-03-19 at the Wayback Machine