Clement of Alexandria (c.150-211/216).
Clement of Alexandria (Titus Flavius Clemens) (c.150-211/216), was the first member of the Church of Alexandria to be more than a name, and one of its most
distinguished teachers. He was born about the middle of the 2nd century, and died between 211 and 216. He united Greek
philosophical traditions with Christian doctrine and valued gnosis that with
communion for all people could be held by common Christians.
Life
Clement's birthplace is not known with certainty. Athens is named as his birthplace by the
sixth-century Epiphanius Scholasticus, and this is supported by the classical
quality of his Greek. His parents seem to have been wealthy pagans of some social standing. The
thoroughness of his education is shown by his constant quotation of the Greek poets and
philosophers. He travelled in Greece, Italy, Palestine, and finally Egypt. He became the colleague of Pantaenus, the head of the Catechetical School of
Alexandria, and finally succeeded him in the direction of the school. One of his most popular pupils was Origen. During the persecution of Septimius Severus (202 or 203) he
sought refuge with Alexander, then bishop (possibly of Flaviada) in Cappadocia, afterward of
Jerusalem, from whom he brought a letter to Antioch in 211.
Literary work
Great trilogy
The trilogy into which Clement's principal remains are connected by their purpose and mode of treatment is composed of:
Overbeck calls it the boldest literary undertaking in the history of the Church, since in it Clement for the first time
attempted to set forth Christianity for the faithful in the traditional forms of secular literature.
The first book deals with the religious basis of Christian morality, the second and third with the individual cases of
conduct. As with Epictetus, true virtue shows itself with him in its external evidences by a
natural, simple, and moderate way of living.
Other works
Besides the great trilogy, the only complete work preserved is the treatise "Who is the Rich Man that Shall Be Saved?" based
on Mark 10:17-31, and laying down the principle that not the possession of riches but their misuse is to be condemned.
There are extant a few fragments of the treatise on the Passover, against the Quartodecimanism position of Melito of Sardis, and only a
single passage from the "Ecclesiastical Canon" against the Judaizers. Several other works are known only by their titles.
Much of Clement's work has been published in recent years in the collection 'Sources Chrétiennes', in particular by Alain Le
Boulluec.
His significance for the Church
Down to the seventeenth century Clement was venerated as a saint. His name was to be found in the martyrologies, and his feast fell on the December 4. But when the
Roman Martyrology was revised by Pope Clement
VIII (Pope from 1592 to 1605), his name was dropped from the calendar on the advice of his confessor, Cardinal Baronius. Pope Benedict XIV in 1748 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.
The significance of Clement in the history of the development of doctrine is, according to Adolf von Harnack, that he knew how to replace the apologetic method by the constructive or
systematic, to turn the simple church tradition into a "scientific" dogmatic theology. It is a
marked characteristic of his that he sees only superficial and transient disagreement where others find a fundamental opposition.
He is able to reconcile, or even to fuse, differing views to an extent which makes it almost impossible to attribute to him a
definite individual system. He is admittedly an eclectic (Stromata, i. 37). This attitude determines especially his
treatment of non-Christian philosophy. Although the theory of a diabolical origin for it is not unknown to him, and although he
shows exhaustively that the philosophers owe a large part of their knowledge to the writings of the Old Testament, yet he seems to express his own personal conviction when he describes philosophy as a
direct operation of the divine Logos, working through it as well as through the law and his direct revelation in the Gospel to
communicate the truth to men. It is true that the knowledge of the philosophers was elementary, fragmentary, and incapable of
imparting true righteousness; and it was far surpassed by the revelation given through the law and the prophets, as that again
was still further surpassed by the direct revelation of the incarnate Logos; but this idea of
relative inferiority does not prevent him from showing that his whole mental attitude is determined and dominated by the
philosophical tradition.
Thus he emphasizes the permanent importance of philosophy for the fullness of Christian knowledge, explains with special
predilection the relation between knowledge and faith, and sharply criticizes those who are unwilling to make any use of
philosophy. He pronounces definitely against the sophists and against the hedonism of the school of Epicurus. Although he generally expresses himself unfavorably in regard to the Stoic
philosophy, he really pays marked deference to that mixture of Stoicism and Platonism which characterized the religious and ethical thought of the educated classes in his day. This
explains the value set by Clement on gnosis. Faith is the foundation of all gnosis,
and both are given by Christ. As faith involves a comprehensive knowledge of the essentials,
knowledge allows the believer to penetrate deeply into the understanding of what he believes; and this is the making perfect, the
completion, of faith. In order to attain this kind of faith, the "faith of knowledge," which is so much higher than the mere
"faith of conjecture," or simple reception of a truth on authority, philosophy is permanently necessary. In fact, Christianity is
the true philosophy, and the perfect Christian the true Gnostic -- but again only the "Gnostic according to the canon of the
Church " has this distinction. Also, he rejects the Gnostic distinction of "psychic" and "pneumatic" men; all are alike destined
to perfection if they will embrace it.
From philosophy he takes his conception of the Logos, the principle of Christian gnosis, through whom alone God's relation to
the world and his revelation is maintained. God he considers transcendentally as unqualified Being, who can not be defined in too
abstract a way. Though his goodness operated in the creation of the world, yet immutability, self sufficiency, incapability of
suffering are the characteristic notes of the divine essence. Though the Logos is most closely one with the Father, whose powers
he resumes in himself, yet to Clement both the Son and the Spirit are "first-born powers and first created"; they form the
highest stages in the scale of intelligent being, and Clement distinguishes the Son-Logos from the Logos who is immutably
immanent in God, and thus gives a foundation to the charge of Photius that he "degraded the Son to the rank of a creature."
Separate from the world as the principle of creation, he is yet in it as its guiding principle. Thus a natural life is a life
according to the will of the Logos. The Incarnation, in spite of Clement's rejection of the Gnostic Docetism, has with him a decidedly Docetic character. The body of Christ was not subject to human needs. He is
the good Physician; the medicine which he offers is the communication of saving gnosis, leading men from paganism to faith
and from faith to the higher state of knowledge. This true philosophy includes within itself the freedom from sin and the
attainment of virtue. As all sin has its root in ignorance, so the knowledge of God and of goodness is followed by well-doing.
Against the Gnostics Clement emphasizes the freedom of all to do good.
Clement lays great stress on the fulfilment of moral obligations. In his ethical expressions he is influenced strongly by
Plato and the Stoics, from whom he borrows much of his terminology. He praises Plato for setting
forth the greatest possible likeness to God as the aim of life; and his portrait of the perfect Gnostic closely resembles that of
the wise man as drawn by the Stoics. Hence he counsels his readers to shake off the chains of the flesh as far as possible, to
live already as if out of the body, and thus to rise above earthly things. He is a true Greek in the value which he sets on
moderation; but his highest ideal of conduct remains the mortification of all affections which may in any way disturb the soul in
its career. As Harnack says, the lofty ethical-religious ideal of the attainment of man's perfection in union with God, which
Greek philosophy from Plato down had worked out, and to which it had subordinated all scientific worldly knowledge, is taken over
by Clement, deepened in meaning, and connected not only with Christ, but with ecclesiastical tradition.
The way, however, to this union with God is for Clement only the Church's way. The communication of the gnosis is bound up
with holy orders, which give the divine light and life. The simple faith of the baptized Christian contains all the essentials of
the highest knowledge; by the Eucharist the believer is united with the Logos and the Spirit, and made partaker of
incorruptibility. Though he lays down at starting a purely spiritual conception of the Church, later the exigencies of his
controversy with the Gnostics make him lay more stress on the visible church. As to his use of Scripture, the extraordinary
breadth of his reading and manifold variety of his quotations from the most diverse authors make it very difficult to determine
exactly what was received as canonical by the Alexandrian Church of that period. Clement uses both canonical and apocryphal
Gospels, and often talks just about "the Gospel" without specifying any of them. For the other New Testament writings he seems not to have had as definite a line of demarcation; but whatever he
recognized as of apostolic origin had for him an authority distinct from, and higher than, that of all other ecclesiastical
tradition.
An excerpt from the Mar Saba letter, attributed to Clement of Alexandria, is
the only evidence for the existence of a possible Secret Gospel of
Mark.
External links
Source
- This article includes text from the Schaff-Herzog Encyclopedia of Religion, which is in the public domain.
| Persondata |
| NAME |
Clement of Alexandria |
| ALTERNATIVE NAMES |
Clemens, Titus Flavius (full name) |
| SHORT DESCRIPTION |
Christian theologian |
| DATE OF BIRTH |
2nd century |
| PLACE OF BIRTH |
Athens, Greece? |
| DATE OF DEATH |
c. 215 |
| PLACE OF DEATH |
Jerusalem |
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