In rhetoric , protrepsis ( ‹See Tfd› Greek : πρότρεψις ) and paraenesis (παραίνεσις) are two closely related styles of exhortation that are employed by moral philosophers . While there is a widely accepted distinction between the two that is employed by modern writers, classical philosophers did not make a clear distinction between the two, and even used them interchangeably.
126-482: Clement of Alexandria differentiated between protrepsis and paraenesis in his Paedagogus . Other writers, however, both before and after him, conflated the two. Pseudo-Justin 's protrepsis is entitled an Paraenetic Address to the Greeks and Magnus Felix Ennodius ' Paraenesis didascalia is actually in the style of protrepsis. The modern distinction between the two ideas, as generally used in modern scholarship,
252-474: A Jew, possibly Theophilus of Caesarea . In around 180 AD, Clement reached Alexandria , where he met Pantaenus , who taught at the Catechetical School of Alexandria . 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 . Clement studied under Pantaenus, and
378-558: A century. Eusebius , the fourth-century early church historian, 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 He provides a list of Clement's works, biographical information, and an extended quotation from the Stromata . From this and other accounts, it is evident that Clement was highly revered by his contemporaries and later patristic figures. As J.B. Mayor observes, “The piety and learning of Clement, his power as
504-562: 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. 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. The titles of several lost works are known because of
630-584: A friend” (Maurice). Nonetheless, there have been a few detracting voices. Photios I of Constantinople writes polemically against Clement's theology in the Bibliotheca , although he also is appreciative of Clement's learning and the literary merits of his work. 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,
756-660: 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. The Mar Saba letter was attributed to Clement by Morton Smith , but there remains much debate today over whether it
882-580: A reasonably common adjective in Classical Greek. By the Hellenistic period , it began also to be associated with Greco-Roman mysteries , becoming synonymous with the Greek term mysterion . Consequentially, Gnosis often refers to knowledge based on personal experience or perception. In a religious context, gnosis is mystical or esoteric knowledge based on direct participation with
1008-604: A saint. Saint Clement Coptic Orthodox Christian Academy in Nashville, Tennessee, is specifically named after him. Clement is commemorated in Anglicanism . Clement taught that faith was the basis of salvation; he also believed that faith was the basis of gnosis —which to him meant spiritual and mystical knowledge. Clement of Alexandria appropriated the word gnosis from the Gnostics (whom he opposed) but reinterpreted
1134-534: 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. He opposes the wearing of garlands, because
1260-622: A teacher and philosopher, are spoken of in the highest terms by succeeding fathers.” In the same work, Eusebius cites Alexander of Jerusalem (180–251) lauding “the holy Clement, who was both my master and benefactor,” describing him as one of the “blessed fathers who have trod the path before us,” while Eusebius himself is quoted as calling him “an incomparable master of Christian philosophy.” Jerome (342–420) calls Clement “the most learned of men,” recording that his writings are “full of eloquence and learning, both in sacred Scripture and in secular literature.” The aforementioned Alexander of Jerusalem
1386-426: A totality constitute the pleroma , the "region of light". The lowest regions of the pleroma are closest to the darkness; that is, the physical world. Two of the most commonly paired æons were Christ and Sophia (Greek: "Wisdom"); the latter refers to Christ as her "consort" in A Valentinian Exposition . In Gnostic tradition, the name Sophia (Σοφία, Greek for "wisdom") refers to the final emanation of God, and
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#17327722216251512-520: A view to the salvation of the universe by the Lord of the universe, both generally and particularly." For Clement, disciplining the body would help the Christian discipline the soul; he gave detailed instructions on proper Christian conduct, decorum, and relationships in the second and third books of The Instructor . According to Clement, once the passions are subject to the authority of the Word (or reason),
1638-873: Is "learned" or "intellectual", such as used by Plato in the comparison of "practical" ( praktikos ) and "intellectual" ( gnostikos ). Plato's use of "learned" is fairly typical of Classical texts. Sometimes employed in the Septuagint translation of the Hebrew Bible , the adjective is not used in the New Testament, but Clement of Alexandria who speaks of the "learned" ( gnostikos ) Christian quite often, uses it in complimentary terms. The use of gnostikos in relation to heresy originates with interpreters of Irenaeus . Some scholars consider that Irenaeus sometimes uses gnostikos to simply mean "intellectual", whereas his mention of "the intellectual sect"
1764-446: Is a collection of religious ideas and systems that coalesced in the late 1st century AD among Jewish and early Christian sects. These various groups emphasized personal spiritual knowledge ( gnosis ) above the proto-orthodox teachings, traditions, and authority of religious institutions. Gnostic cosmogony generally presents a distinction between a supreme, hidden God and a malevolent lesser divinity (sometimes associated with
1890-569: Is a specific designation. The term "Gnosticism" does not appear in ancient sources, and was first coined in the 17th century by Henry More in a commentary on the seven letters of the Book of Revelation , where More used the term "Gnosticisme" to describe the heresy in Thyatira . The term Gnosticism was derived from the use of the Greek adjective gnostikos (Greek γνωστικός, "learned", "intellectual") by St. Irenaeus (c. 185 AD) to describe
2016-399: Is a valid or useful historical term, or if it was an artificial category framed by proto-orthodox theologians to target miscellaneous Christian heretics . Gnosis is a feminine Greek noun which means "knowledge" or "awareness." It is often used for personal knowledge compared with intellectual knowledge ( εἴδειν eídein ). A related term is the adjective gnostikos , "cognitive",
2142-477: 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. Marcionites cannot become martyrs, because they do not believe in the divinity of God the Father, so their sufferings are in vain. There is then a digression to the subject of theological epistemology . According to Clement, there
2268-579: Is an authentic letter from Clement, an ancient pseudepigraph , or a modern forgery. 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
2394-515: Is an innately true primitive philosophy that is complemented by human reason through the Logos. Faith is voluntary, and the decision to believe is a crucial fundamental step in becoming closer to God. 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. The third book covers asceticism . He discusses marriage, which
2520-516: Is chiefly important due to Clement's exposition of religion as an anthropological phenomenon. After a short philosophical discussion, it opens with a history of Greek religion in seven stages. 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
2646-521: Is commissioned by the Father] And I heard the voice of the Most High, the father of my LORD as he said to my LORD Christ who will be called Jesus, 'Go out and descend through all the heavens... The Shepherd of Hermas is a Christian literary work considered as canonical scripture by some of the early Church fathers such as Irenaeus. Jesus is identified with angel Christology in parable 5, when
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#17327722216252772-415: Is explained by Stanley Stowers thus: In this discussion I will use protreptic in reference to hortatory literature that calls the audience to a new and different way of life, and paraenesis for advice and exhortation to continue in a certain way of life. The terms however were used this way only sometimes and not consistently in antiquity. In other words, the distinction often employed by modern writers
2898-572: Is identified with the anima mundi or world-soul. She is occasionally referred to by the Hebrew equivalent of Achamoth (this is a feature of Ptolemy's version of the Valentinian gnostic myth). Jewish Gnosticism with a focus on Sophia was active by 90 AD. In most, if not all, versions of the gnostic myth, Sophia births the demiurge, who in turn brings about the creation of materiality. The positive and negative depictions of materiality depend on
3024-586: Is interpreted as an intermediary aeon who was sent from the pleroma, with whose aid humanity can recover the lost knowledge of the divine origins of humanity. The term is thus a central element of Gnostic cosmology . 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 Epistle to the Colossians . Proponents of
3150-535: 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. 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 have arisen only from
3276-432: 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. Other known works exist in fragments alone, including the four eschatological works in the secret tradition: Hypotyposes , Excerpta ex Theodoto , Eclogae Propheticae , and
3402-462: Is no sin in itself, it is too likely to distract one from the infinitely more important spiritual wealth that is found in Christ. The work finishes with selections of scripture supporting Clement's argument, and following a prayer, the lyrics of a hymn . The contents of the Stromata , as its title suggests, are miscellaneous. Its place in the trilogy is disputed – Clement initially intended to write
3528-401: 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. 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
3654-1145: Is quoted by Jerome praising “the blessed presbyter Clement, a man illustrious and approved.” According to Theodoret (393–450), “he surpassed all others, and was a holy man.” Likewise, Cyril of Alexandria (376–444) says Clement was “a man admirably learned and skillful, and one that searched to the depths all the learning of the Greeks, with an exactness rarely attained before.” Maximus the Confessor (580–662) refers to him reverentially as “the great Clement.” More recently, scholars have acknowledged Clement's primacy and importance in various respects. He has been called “the first Christian scholar” (Shelley), “the first systematic teacher of Christian doctrine” (Patrick), “the first great teacher of philosophical Christianity” (Hatch), “the first self-conscious theologian and ethicist” (Backhouse), “the first great Christian teacher in Alexandria” (Needham), “the founder of Christian philosophical theology” (Bray), “the true creator of ecclesiastical theology” (DeFaye), “the first major commentator on
3780-419: Is sometimes ignorant of the superior god, and sometimes opposed to it; thus in the latter case he is correspondingly malevolent. Other names or identifications are Ahriman , El , Satan , and Yahweh . This image of this particular creature is again identified in the Book of Revelation as such: Now in my vision this is how I saw the horses and their riders. They wore red, blue, and yellow breastplates, and
3906-583: Is still being explored. The very few women in most Gnostic literature are portrayed as chaotic, disobedient, and enigmatic. However, the Nag Hammadi texts place women in roles of leadership and heroism. In many Gnostic systems, God is known as the Monad , the One . God is the high source of the pleroma , the region of light. The various emanations of God are called æons. According to Hippolytus , this view
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4032-451: Is that protrepsis is conversion literature, where a philosopher aims to convert outsiders to following a particular philosophical path, whereas paraenesis is aimed at those who already follow that path, giving them advice on how best to follow it. This is not a universally-held distinction. Swancutt, observing Stowers' recognition that the two ideas were not formally distinguished in this way by classical philosophers, argues, for example, that
4158-546: Is the treatise Salvation for the Rich , also known as Who is the Rich Man who is Saved? written c. 203 AD 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. 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
4284-580: Is the true religion and states they should be an example of what a true Christian is, even saying they are "holy and pious" and "worships the true God in a manner worthy of him". Clement then gives 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. He indicates that
4410-574: 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. 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
4536-624: The Adumbraetiones . 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. 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. The proctocists are
4662-588: The Book of Enoch . The first person in church history to introduce a view of an invisible and a visible church is Clement of Alexandria. 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 . Gnosticism Gnosticism (from Ancient Greek : γνωστικός , romanized : gnōstikós , Koine Greek : [ɣnostiˈkos] , 'having knowledge')
4788-483: The Didasculus , a work that would complement the practical guidance of the Paedagogus with a more intellectual schooling in theology. 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. Although Eusebius wrote of the eight books of the work, only seven undoubtedly survive. Photius , writing in
4914-460: The Epicurean belief that relationships between words are deeply reflective of relationships between the objects they signify. Clement argues for the equality of sexes , on the grounds that salvation is extended to all humans equally. 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
5040-472: The Protrepticus , he devotes the Paedagogus to reflections on Christ's role in teaching humans to act morally and to control their passions. 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. Although Christ, like a human, is made in the image of God , he alone shares the likeness of God
5166-620: The Stoics . 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. Clement is usually regarded as a Church Father . He is venerated as a saint in Coptic Christianity , Eastern Catholicism , Ethiopian Christianity , and Anglicanism . He
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5292-687: The Synoptics . Gnosticism was a mix of Jewish and early Christian religious ideas. Gnostic writings flourished among certain Christian groups in the Mediterranean world around the second century, when the Fathers of the early Church denounced them as heresy . Efforts to destroy these texts proved largely successful, resulting in the survival of very little writing by Gnostic theologians. Nonetheless, early Gnostic teachers such as Valentinus saw their beliefs as aligned with Christianity. In
5418-431: The biblical deity Yahweh ) who is responsible for creating the material universe . Consequently, Gnostics considered material existence flawed or evil, and held the principal element of salvation to be direct knowledge of the hidden divinity, attained via mystical or esoteric insight. Many Gnostic texts deal not in concepts of sin and repentance , but with illusion and enlightenment . According to James Dunn ,
5544-489: The gnostikos Valentinus (c. 170) or the Nag Hammadi texts (3rd century) is not supported by modern scholarship, although Elaine Pagels called it a "possibility". The Syrian–Egyptian traditions postulate a remote, supreme Godhead, the Monad . From this highest divinity emanate lower divine beings, known as Aeons . The Demiurge arises among the Aeons and creates the physical world. Divine elements "fall" into
5670-452: The gymnosophists is pointless. 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. 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. He
5796-401: The horses’ heads were like heads of lions , and out of their mouths came fire, smoke, and sulfur. By these three plagues of fire, smoke, and sulfur that came out of their mouths a third of the human race was killed. For the power of the horses is in their mouths and in their tails; for their tails are like snakes , with heads that inflict harm." This is corroborated in the article above quoting
5922-540: The 17th century Clement was venerated as a saint in the 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
6048-468: The 19th and 20th centuries in Europe and North America, including some that explicitly identify themselves as revivals or even continuations of earlier gnostic groups. Dillon notes that Gnosticism raises questions about the development of early Christianity . The Christian heresiologists , most notably Irenaeus , regarded Gnosticism as a Christian heresy. Modern scholarship notes that early Christianity
6174-422: 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 . The first book starts on the topic of Greek philosophy. Consistent with his other writing, Clement affirms that philosophy had a propaedeutic role for
6300-543: The Bible” (Bray), “the founder of Christian literature” (ANF), “the great founder of the Alexandrian School” (Coxe), a “pioneer of Christian scholarship” (ACCS), “an intellectual giant in the early church” (Kruger), “that man of genius who introduced Christianity to itself, as reflected in the burnished mirror of his intellect” (Coxe), and “the most inquisitive and independent spirit that has perhaps ever appeared in
6426-407: The Christian can embark on an advanced course of philosophical study and contemplation. Clement adopted a position that gave 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
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#17327722216256552-489: The Christian in reverence for the Creator. 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. Besides the great trilogy, Clement's only other extant work
6678-518: The Church administered and prescribed the correct behavior for Christians, while in Gnosticism it was the internalised motivation that was important. Ptolemy's Epistle to Flora describes a general asceticism, based on the moral inclination of the individual. For example, ritualistic behavior was not seen to possess as much importance as any other practice, unless it was based on a personal, internal motivation. The role women played in Gnosticism
6804-469: The Church” (DeFaye). Stylistically, it has been noted that “his writings shine with a happy, peaceful, optimistic spirit; reading them can be a remarkably uplifting experience” (Needham). “He loves God’s creation and sees it as good; he gives us a warm, joyous picture of life; he is richly human, sane, and moderate” (Ferguson). Additionally, Clement's works “are a storehouse of curious ancient lore—a museum of
6930-426: The Father. 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. 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
7056-569: The Gnostic Christian tradition, Christ is seen as a divine being which has taken human form in order to lead humanity back to recognition of its own divine nature. However, Gnosticism is not a single standardized system, and the emphasis on direct experience allows for a wide variety of teachings, including distinct currents such as Valentinianism and Sethianism . In the Persian Empire , Gnostic ideas spread as far as China via
7182-531: The Gnostic emphasis on an inherent difference between flesh and spirit represented a significant departure from the teachings of the Historical Jesus and his earliest followers. Some scholars say Gnosticism may contain historical information about Jesus from the Gnostic viewpoint, though the majority predominantly conclude that apocryphal sources, Gnostic or not, are later than the canonical ones and that many, such as Thomas , depends on or harmonizes
7308-480: 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. 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 . While prohibiting drunkenness, he promotes the drinking of alcohol in moderation following 1 Timothy 5:23. Clement argues for
7434-677: The Godhead emanates two savior aeons, Christ and the Holy Spirit ; Christ then embodies itself in the form of Jesus, in order to be able to teach humans how to achieve gnosis, by which they may return to the pleroma. The term demiurge derives from the Latinized form of the Greek term dēmiourgos , δημιουργός, literally "public or skilled worker". This figure is also called "Yaldabaoth", Samael ( Aramaic : sæmʻa-ʼel , "blind god"), or "Saklas" ( Syriac : sækla , "the foolish one"), who
7560-410: The Greek deities may also have had their origins in the personification of material objects: Ares representing iron, and Dionysus wine. 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
7686-469: The Greeks, similar to the function of the law for the Jews . 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 that Jewish culture was the most significant influence on Greece. In an attempt to demonstrate the primacy of Moses , Clement gives an extended chronology of the world, wherein he dates
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#17327722216257812-522: The Logos, which is universal truth. 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. It is not simply instructional: Clement intends to show how the Christian should respond to the Love of God authentically. Following Plato ( Republic 4:441), he divides life into three elements: character, actions, and passions. The first having been dealt with in
7938-833: The Mandaeans likely have a historical connection with John the Baptist's inner circle of disciples. Charles Häberl, who is also a linguist specializing in Mandaic , finds Palestinian and Samaritan Aramaic influence on Mandaic and accepts Mandaeans having a "shared Palestinian history with Jews". In 1966, at the Congress of Median, Buddhologist Edward Conze noted phenomenological commonalities between Mahayana Buddhism and Gnosticism, in his paper Buddhism and Gnosis , following an early suggestion put forward by Isaac Jacob Schmidt . The influence of Buddhism in any sense on either
8064-431: The Nag Hammadi texts. Since the 1990s, the category of "Gnosticism" has come under increasing scrutiny from scholars. One such issue is whether Gnosticism ought to be considered one form of early Christianity , an interreligious phenomenon, or an independent religion. Going further than this, other contemporary scholars such as Michael Allen Williams, Karen Leigh King , and David G. Robertson contest whether "Gnosticism"
8190-497: The aeons are the various emanations of the superior God or Monad. Beginning in certain Gnostic texts with the hermaphroditic aeon Barbelo , the first emanated being, various interactions with the Monad occur which result in the emanation of successive pairs of aeons, often in male–female pairings called syzygies . The numbers of these pairings varied from text to text, though some identify their number as being thirty. The aeons as
8316-484: The allotted time. He argues against the idea that Christians should reject their family for an ascetic life, which stems from Luke , contending that Jesus would not have contradicted the precept to "Honour thy Father and thy Mother", one of the Ten Commandments . Clement concludes that asceticism will only be rewarded if the motivation is Christian in nature, and thus the asceticism of non-Christians such as
8442-531: The angel Christology of some early Christians, Darrell Hannah notes: [Some] early Christians understood the pre-incarnate Christ, ontologically, as an angel. This "true" angel Christology took many forms and may have appeared as early as the late First Century, if indeed this is the view opposed in the early chapters of the Epistle to the Hebrews. The Elchasaites , or at least Christians influenced by them, paired
8568-634: The area of education, at least within the context of Christian spirituality and ethics. He wrote, "Let us recognize, too, that both men and women practice the same sort of virtue; surely, if there is but one God for both, then there is but one Educator for both." Clement opposed a literal interpretation of the command "sell what you have and give to the poor," and argued that the Bible does not command every person to renounce all property, and that wealth can be used either for good or evil. Yet he seems to have done so tentatively (and perhaps reluctantly), to address
8694-910: The author mentions a Son of God, as a virtuous man filled with a Holy "pre-existent spirit". In the 1880s Gnostic connections with neo-Platonism were proposed. Ugo Bianchi, who organised the Congress of Messina of 1966 on the origins of Gnosticism, also argued for Orphic and Platonic origins. Gnostics borrowed significant ideas and terms from Platonism, using Greek philosophical concepts throughout their text, including such concepts as hypostasis (reality, existence), ousia (essence, substance, being), and demiurge (creator God). Both Sethian Gnostics and Valentinian Gnostics seem to have been influenced by Plato , Middle Platonism , and Neo-Pythagoreanism academies or schools of thought. Both schools attempted "an effort towards conciliation, even affiliation" with late antique philosophy, and were rebuffed by some Neoplatonists , including Plotinus. Early research into
8820-455: 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. 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. To Clement, scripture
8946-416: The breast (Christ) of the Father. 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 , however, later in the work, he argues against
9072-487: The broad category of Gnosticism, viewing materiality as being inherently evil, or as merely flawed and as good as its passive constituent matter allows. In late antiquity some variants of Gnosticism used the term archon to refer to several servants of the demiurge. According to Origen 's Contra Celsum , a sect called the Ophites posited the existence of seven archons, beginning with Iadabaoth or Ialdabaoth, who created
9198-556: The capricious nature of the form (calling itself many different names) and of Gnosticism founder, Simon Magus, whom in the Biblical Narrative the Acts of the Apostles is quoted as being a magician or sorcerer able to perform great tasks with his mouth but not with the Holy Spirit of YHWH the same Spirit of Yeshuah of Nazareth and Simon Peter, Simon Magus' opponent. Moral judgements of the demiurge vary from group to group within
9324-481: The concerns of upper-class converts, while simultaneously warning of the dangers of wealth. Clement believed that the days mentioned in Genesis are allegorical . 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 . Clement tried to interpret Genesis 6 in harmony with
9450-439: The cults of Demeter and Dionysus arose. 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. Discussing idolatry , Clement contends that
9576-601: The development of Gnosticism: During the first period, three types of tradition developed: The movement spread in areas controlled by the Roman Empire and Arian Goths, and the Persian Empire . It continued to develop in the Mediterranean and Middle East before and during the 2nd and 3rd centuries, but decline also set in during the third century, due to a growing aversion from the Nicene Church, and
9702-481: The divine. In most Gnostic systems, the sufficient cause of salvation is this "knowledge of" ("acquaintance with") the divine. It is an inward "knowing", comparable to that encouraged by Plotinus ( neoplatonism ), and differs from proto-orthodox Christian views. Gnostics are "those who are oriented toward knowledge and understanding – or perception and learning – as a particular modality for living". The usual meaning of gnostikos in Classical Greek texts
9828-403: The earth; that is, angels, and men, and souls departed this life." "God's punishments are saving and disciplinary, leading to conversion; choosing rather the repentance than the death of a sinner." "I will grant that He punishes the disobedient, for punishment is for the good and advantage of him who is punished, for it is the correction of a refractory subject." "For all things are arranged with
9954-648: The economic and cultural deterioration of the Roman Empire. Conversion to Islam, and the Albigensian Crusade (1209–1229), greatly reduced the remaining number of Gnostics throughout the Middle Ages, though Mandaean communities still exist in Iraq, Iran and diaspora communities. Gnostic and pseudo-gnostic ideas became influential in some of the philosophies of various esoteric mystical movements of
10080-553: 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 . 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. According to the Eclogae Propheticae , every thousand years every member of each order moves up
10206-583: The form we now call Gnostic, and it may well have existed some time before the Christian era." Many heads of Gnostic schools were identified as Jewish Christians by Church Fathers, and Hebrew words and names of God were applied in some gnostic systems. The cosmogonic speculations among Christian Gnostics had partial origins in Maaseh Breshit and Maaseh Merkabah . This thesis is most notably put forward by Gershom Scholem (1897–1982) and Gilles Quispel (1916–2006). Scholem detected Jewish gnosis in
10332-424: The fossil remains of the beauties and monstrosities of the world of pagan antiquity, during all the epochs and phases of its history” (Wilson). “His prodigious erudition was unsurpassed even by that of Origen” (Cayre). “I do not know where we shall look for a purer or a truer man than this Clemens of Alexandria; he seems to me one of the old fathers whom we should all have reverenced most as a teacher, and loved best as
10458-425: The generation of legitimate offspring. 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. 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
10584-471: The good Christian has a duty to guide them toward a better life through the Gospel. Jesus' words are not to be taken literally — the supercelestial ( ὑπερουράνιος ) meanings should be sought in which the true route to salvation is revealed. 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
10710-509: 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. 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. According to Clement, through conversion to Christianity alone can one fully participate in
10836-514: The highest and most important of the first created archangels, a view similar in many respects to Hermas' equation of Christ with Michael. Finally, a possible exegetical tradition behind the Ascension of Isaiah and attested by Origen's Hebrew master, may witness to yet another angel Christology, as well as an angel Pneumatology. The pseudepigraphical Christian text Ascension of Isaiah identifies Jesus with angel Christology: [The Lord Christ
10962-450: The human condition [...], and teaching, protrepsis does not make an oratorical display but reveals the inner inconsistency in the philosopher's hearers and brings them to conversion. Malherbe defines paraenesis as being "broader in scope than protrepsis", and as "moral exhortation in which someone is advised to pursue or abstain from something". Its formal characteristics include the occurrence of phrases such as "as you know", indicating that
11088-740: The imagery of merkabah mysticism , which can also be found in certain Gnostic documents. Quispel sees Gnosticism as an independent Jewish development, tracing its origins to Alexandrian Jews , to which group Valentinus was also connected. Many of the Nag Hammadi texts make reference to Judaism, in some cases with a violent rejection of the Jewish God. Gershom Scholem once described Gnosticism as "the Greatest case of metaphysical anti-Semitism". Professor Steven Bayme said gnosticism would be better characterized as anti-Judaism . Research into
11214-730: The later views of Augustine , such as just war theory and the theory of the two cities . Clement is often regarded as one of the first Christian universalists ; he espoused a belief in the eventual salvation of every person (though not with the level of systematic clarity of his disciple Origen ). Clement believed divine punishment to be corrective and remedial rather than merely retributive or destructive. He writes, "[God] destroys no one but gives salvation to all." "He bestows salvation on all mankind." "He indeed saves all universally—some as converted by punishments, others by voluntary submission with dignity of honor—that to Him every knee shall bow, both of beings in heaven, and on earth, and under
11340-526: The male Christ with the female Holy Spirit, envisioning both as two gigantic angels. Some Valentinian Gnostics supposed that Christ took on an angelic nature and that he might be the Saviour of angels. The author of the Testament of Solomon held Christ to be a particularly effective "thwarting" angel in the exorcism of demons. The author of De Centesima and Epiphanius' " Ebionites " held Christ to have been
11466-513: The material realm, and are latent in human beings. Redemption from the fall occurs when the humans obtain Gnosis, esoteric or intuitive knowledge of the divine. Gnostic systems postulate a dualism between God and the world, varying from the "radical dualist" systems of Manichaeism to the "mitigated dualism" of classic gnostic movements. Radical dualism, or absolute dualism, posits two co-equal divine forces, while in mitigated dualism one of
11592-482: The modern distinction is a false dichotomy that originated with Paul Hartlich's De Exhortationum a Graecis Romanisque scriptarum historia et indole , published in 1889. Classical writers' perspectives differed from the modern view. For example: Malherbe's explanation of Epictetus ' view of protrepsis (as set out in the third of his Discourses ) is: [...] protrepsis is the philosopher's proper mode of exhortation. Together with refutation and reproof, which exposes
11718-526: The myth's depictions of Sophia's actions. Sophia in this highly patriarchal narrative is described as unruly and disobedient, which is due to her bringing a creation of chaos into the world. The creation of the Demiurge was an act done without her counterpart's consent and because of the predefined hierarchy between the two of them, this action contributed to the narrative that she was unruly and disobedient. Sophia , emanating without her partner, resulted in
11844-464: The objects of primitive religion were unshaped wood and stone, and idols thus arose when such natural items were carved. Following Plato , Clement is critical of all forms of visual art, suggesting that artworks are but illusions and "deadly toys". 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. In particular,
11970-617: The origin of Mandaean Gnosticism in Mazdean (Zoroastrianism) Zurvanism , in conjunction with ideas from the Aramaic Mesopotamian world. However, scholars specializing in Mandaeism such as Kurt Rudolph , Mark Lidzbarski , Rudolf Macúch , Ethel S. Drower , James F. McGrath , Charles G. Häberl , Jorunn Jacobsen Buckley , and Şinasi Gündüz argue for a Judean–Israelite origin. The majority of these scholars believe that
12096-628: The origins of Gnosticism proposed Persian origins or influences, spreading to Europe and incorporating Jewish elements. According to Wilhelm Bousset (1865–1920), Gnosticism was a form of Iranian and Mesopotamian syncretism , and Richard August Reitzenstein (1861–1931) situated the origins of Gnosticism in Persia. Carsten Colpe (b. 1929) has analyzed and criticised the Iranian hypothesis of Reitzenstein, showing that many of his hypotheses are untenable. Nevertheless, Geo Widengren (1907–1996) argued for
12222-571: The origins of Gnosticism shows a strong Jewish influence, particularly from Hekhalot literature . Within early Christianity, the teachings of Paul the Apostle and John the Evangelist may have been a starting point for Gnostic ideas, with a growing emphasis on the opposition between flesh and spirit, the value of charisma, and the disqualification of the Jewish law. The mortal body belonged to
12348-454: The picking of the flowers ultimately kills a beautiful creation of God, and the garland resembles the crown of thorns . 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. He argues that adultery , sex with pregnant women, concubinage , homosexuality , and prostitution all should be avoided as they will not contribute toward
12474-488: The practice of his family's religion. 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
12600-518: The production of the Demiurge (Greek: lit. "public builder"), who is also referred to as Yaldabaoth and variations thereof in some Gnostic texts. This creature is concealed outside the pleroma; in isolation, and thinking itself alone, it creates materiality and a host of co-actors, referred to as archons. The demiurge is responsible for the creation of humankind; trapping elements of the pleroma stolen from Sophia inside human bodies. In response,
12726-461: The related movement Manichaeism , while Mandaeism , which is the only surviving Gnostic religion from antiquity, is found in Iraq , Iran and diaspora communities. Jorunn Buckley posits that the early Mandaeans may have been among the first to formulate what would go on to become Gnosticism within the community of early followers of Jesus. For centuries, most scholarly knowledge about Gnosticism
12852-414: 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. Notably (considering the time period), Clement seemed to advocate for the equality of women and men in
12978-499: The same. Others believed Jesus was divine, although did not have a physical body, reflected in the later Docetist movement. Among the Mandaeans , Jesus was considered a mšiha kdaba or " false messiah " who perverted the teachings entrusted to him by John the Baptist . Still other traditions identify Mani , the founder of Manichaeism, and Seth , third son of Adam and Eve , as salvific figures. Three periods can be discerned in
13104-794: The school of Valentinus as he legomene gnostike haeresis "the heresy called Learned (gnostic)". The origins of Gnosticism are obscure and still disputed. Gnosticism is largely influenced by platonism and its theory of forms . The proto-orthodox Christian groups called Gnostics a heresy of Christianity, but according to the modern scholars the theology's origin is closely related to Jewish sectarian milieus and early Christian sects. Some scholars debate Gnosticism's origins as having roots in Buddhism , due to similarities in beliefs, but ultimately, its origins are unknown. Some scholars prefer to speak of "gnosis" when referring to first-century ideas that later developed into Gnosticism, and to reserve
13230-465: The six that follow: Iao, Sabaoth , Adonaios, Elaios, Astaphanos, and Horaios. Ialdabaoth had a head of a lion. Other Gnostic concepts are: Jesus is identified by some Gnostics as an embodiment of the supreme being who became incarnate to bring gnōsis to the earth, while others adamantly denied that the supreme being came in the flesh, claiming Jesus to be merely a human who attained enlightenment through gnosis and taught his disciples to do
13356-410: The speaker is covering ground that is not new to the listener, but that is considered traditional and already known. The speaker is not instructing the listener, but rather reminding. Other formal characteristics include compliments for already adhering to what is exhorted, encouragement to continue in the same fashion, an example (often delineated antithetically and usually a family member, particularly
13482-470: The speaker's father). There have been many writers of protreptics in the ancient world, including: This rhetoric -related article is a stub . You can help Misplaced Pages by expanding it . This article about ethics is a stub . You can help Misplaced Pages by expanding it . Clement of Alexandria Titus Flavius Clemens , also known as Clement of Alexandria ( Ancient Greek : Κλήμης ὁ Ἀλεξανδρεύς ; c. 150 – c. 215 AD ),
13608-467: 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. The final extant book begins with Clement arguing that his version of Gnosticism (what he calls the ‘Christian gnostic’ earlier in Stromata )
13734-640: The term "Gnosticism" for the synthesis of these ideas into a coherent movement in the second century. According to James M. Robinson , no gnostic texts clearly pre-date Christianity, and "pre-Christian Gnosticism as such is hardly attested in a way to settle the debate once and for all." Contemporary scholarship largely agrees that Gnosticism has Jewish Christian origins, originating in the late first century AD in nonrabbinical Jewish sects and early Christian sects. Ethel S. Drower adds, "heterodox Judaism in Galilee and Samaria appears to have taken shape in
13860-475: The two principles is in some way inferior to the other. In qualified monism the second entity may be divine or semi-divine. Valentinian Gnosticism is a form of monism , expressed in terms previously used in a dualistic manner. Gnostics tended toward asceticism , especially in their sexual and dietary practice. In other areas of morality, Gnostics were less rigorously ascetic, and took a more moderate approach to correct behavior. In normative early Christianity,
13986-422: The unseeable. He stresses that knowledge of God can only be achieved through faith once one's moral faults have been corrected. 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
14112-474: The view that Paul was actually a gnostic, such as Elaine Pagels, view the reference in Colossians as a term that has to be interpreted in a gnostic sense. The Supreme Light or Consciousness descends through a series of stages, gradations, worlds, or hypostases, becoming progressively more material and embodied. In time it will turn around to return to the One (epistrophe), retracing its steps through spiritual knowledge and contemplation. In many Gnostic systems,
14238-526: The word in a more Christian manner. He distinguished between two kinds of Christians: the 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 the Christian monastic movement that began in Egypt after his death. Clement suggested that philosophy
14364-538: The world of inferior, worldly powers (the archons ), and only the spirit or soul could be saved. The term gnostikos may have acquired a deeper significance here. Alexandria was of central importance for the birth of Gnosticism. The Christian ecclesia (i. e. congregation, church) was of Jewish–Christian origin, but also attracted Greek members, and various strands of thought were available, such as "Judaic apocalypticism , speculation on divine wisdom , Greek philosophy, and Hellenistic mystery religions ." Regarding
14490-470: The worshippers of Dionysus are ridiculed by him for their family-based rituals (such as the use of children's toys in ceremony). 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. Clement, like many pre-Nicene church fathers, writes favourably about Euhemerus and other rationalist philosophers, on
14616-555: Was God incarnate, it is spiritual, not physical comprehension of him that is important. 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 . Clement then digresses to
14742-468: 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
14868-419: Was a preparatory discipline to the Greek world preceding its wide acceptance of Christianity and often sought to harmonize insights of Greek philosophy with biblical teaching. He defined philosophy as "the desire for true being and the studies which lead to it." Clement has been described as "the founder of what was to become the great tradition of Christian philosophical theology." He was a forerunner to some of
14994-527: Was highly syncretic, featuring ideas of Hellenistic, Jewish, and Gnostic origin, unfavorably against the prevailing orthodoxy of the 9th century. Amongst the particular ideas Photios deemed heretical were: However, it is not clear that these are accurate representations of Clement's actual beliefs, since his extant writings appear to be mostly in line with what would come to be considered orthodox Christian theology. It has been suggested that Photios may have misunderstood Clement to be speaking for himself when he
15120-560: Was inspired by the Pythagoreans , who called the first thing that came into existence the Monad , which begat the dyad, which begat the numbers, which begat the point , begetting lines , etc. Pleroma (Greek πλήρωμα, "fullness") refers to the totality of God's powers. The heavenly pleroma is the center of divine life, a region of light "above" (the term is not to be understood spatially) our world, occupied by spiritual beings such as aeons (eternal beings) and sometimes archons . Jesus
15246-570: Was limited to the anti-heretical writings of early Christian figures such as Irenaeus of Lyons and Hippolytus of Rome . There was a renewed interest in Gnosticism after the 1945 discovery of Egypt's Nag Hammadi library , a collection of rare early Christian and Gnostic texts, including the Gospel of Thomas and the Apocryphon of John . Elaine Pagels has noted the influence of sources from Hellenistic Judaism , Zoroastrianism , and Platonism on
15372-631: 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. Although Clement is not widely venerated in Eastern Christianity , the Prologue of Ohrid repeatedly refers to him as a saint, as do various Orthodox authorities including the Greek Metropolitan Kallinikos of Edessa. The Coptic tradition considers Clement
15498-543: Was living in Cappadocia or Jerusalem at that time. He died c. 215 AD at an unknown location. Three of Clement's major works have survived in full and they are collectively referred to as a trilogy: 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
15624-466: Was often quoting from Gnostics and other sects without agreeing with their teachings. 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, his belief in apokatastasis , the relationship between his thought and non-Christian philosophy, and his influence on Origen . Up until
15750-455: 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. 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 , which may imply that Clement
15876-505: 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. Nonetheless, he is still sometimes referred to as "Saint Clement of Alexandria" by both Eastern Orthodox and Catholic authors. Neither Clement's birthdate or birthplace
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