THE PHILOSOPHY OF CLEMENT OF ALEXANDRIA E. F. OSBORN CAMBRIDGE AT THE UNIVERSITY PRESS 1957 CONTENTS Preface ix List of abbreviation xi INTRODUCTION 3 Chapter 1 THE ONE AND THE MANY 17 2 GOD 25 3 THE LOGOS 38 4 THE SAVIOUR OF MEN 45 5 POLEMIC AGAINST POLYTHEISM AND DUALISM 54 6 THE GOODNESS OF GOD AND ITS RELATION TO EVIL AND THE LAST THINGS 65 7 THE GOODNESS OF THINGS OTHER THAN GOD -- ITS UNITY 84 8 THE GOODNESS OF THINGS OTHER THAN GOD -- ITS DIVERSITY 95 9 TRUTH 113 10 FAITH 127 11 LOGICAL KNOWLEDGE 146 12 SPIRITUAL KNOWLEDGE 158 13 SYMBOLISM 168 CONCLUSION -vii- APPENDICES A. CLEMENT'S AESTHETIC 181 B. NEGATIVE THEOLOGY 184 C. PSEUDO-DIONYSIUS AND MAXIMUS CONFESSOR 187 D. ST THOMAS 192 Select Bibliography 195 Index -viii- LIST OF ABBREVIATIONS BKV: Bibliothek der Kirchenväter. JTS: Journal of Theological Studies. R.P.: Ritter and Preller. RSR: Recherches de Science Religieuse. SVF: Stoicorum Veterum Fragmenta, von Arnim. TWB: Theologisches Wörterbuch zum Neuen Testament, Kittel. ZNW: Zeitschrift für die Neutestamentliche Wissenschaft. References to Clement Prot. 61; 1, 47, 16 refers to the Protrepticus, paragraph 61, and volume 1, page 47, line 16 of the Stählin text. Strom. 11, 77; 11, 153, 21 refers to the Stromateis, book 11, paragraph 77, and volume 11, page 153, line 21 of the Stählin text. Paed.: Paedagogus. Exc.: Excerpta ex Theodoto. Ecl.: Eclogae Propheticae. QDS.: Quis Dives Salvetur. Text The text used throughout is that of O. Stählin, Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte, vols. 12, 15, 17, 39. Leipzig, 1905-36. -xi- INTRODUCTION I. LIFE AND WORKS CLEMENT came to Alexandria in his quest for knowledge. After his conversion he had studied under various Christian teachers. Of these [teachers], one, an Ionian, lived in Greece, two others who came from Coele-Syria and Egypt respectively were in Magna Graecia. others were in the east - - one was from Assyria, and the other a Hebrew from Palestine. I found the last of them -- he was the first in power -- when I had tracked him down to where he was hiding in Egypt. Here I came to rest. He was a real Sicilian bee who drew from the flowers of the apostolic and prophetic meadow and who engendered a purity of knowledge in the souls of his hearers. 1 The Sicilian bee was Pantaenus. Clement quotes words of Pantaenus in the Prophetic Eclogues, 2 and Eusebius says that Clement refers to Pantaenus as his teacher in the lost 'Hypotyposeis'. 3 His journeys ended when he found Pantaenus. He stayed in Alexandria for more than twenty years, probably from A.D. 175 to 202. During this time he taught in the catechetical school, first under Pantaenus and later as master himself. 4 This is the period of his life in which he wrote most of his works. Alexandria was the environment in which he lived and thought, and the influences of its learning, culture, syncretism, colour, and mystery were strong. His name has been rightly linked with the name of this city. Clement left Alexandria during the persecution of Septimius Severus, 5 and we read of him again in two letters of Alexander, bishop of Jerusalem. The first of these letters was written from a prison in Cappadocia to Antioch in A.D. 211. Alexander writes, 'I have sent you these letters by Clement, the blessed presbyter, a virtuous and well tested man. You know him and will recognise him when he comes. While he was with us here by the providence and direction of God, he strengthened and increased the Church ____________________ 1 S trom. I, 11; II, 8, 20. 2 E cl. 56; III, 153, 1. 3 E usebius, H.E. V, 11, 2; VI, 13, 2. 4 E usebius, H.E. VI, 6. 5 E usebius, H.E. VI, 6 and VI, 3, 1. -3- of the Lord.' 1 In a second letter written from Jerusalem to Origen in A.D. 215, Alexander speaks of 'the holy Clement' as the master who had benefited him and as one of 'those blessed fathers who have gone on before us'. 2 The date of Clement's death may be fixed by these letters somewhere between A.D. 211 and 215. The description of Clement as 'the blessed presbyter' is the chief piece of evidence for Clement's having been ordained a presbyter. Its validity has been questioned on the ground that if 'presbyter' had a technical sense here the name of a particular church would follow it. 3 A statement of Jerome refers to Clement as a presbyter of the church of Alexandria. 4 However, this objection would not hold if Clement were a presbyter, not of Alexandria, but of Alexander's church in Cappadocia. It would be superfluous for a bishop to specify in a letter of introduction the church of one of his own presbyters. An adequate reason for the ordination of Clement can be found in his economic position. While at Alexandria his means appear to have been ample, but when he fled during the persecution he would have to leave most of his wealth behind him. His ordination by Alexander would provide him with economic security, which he lacked perhaps for the first time in his life. Other things have been said about the life of Clement, and some of the conjectures that have been put forward are no doubt justified. From the few facts which have been mentioned much can be learnt. Clement had travelled in search of knowledge and had learnt from different teachers. His mental climate was that of Alexandria, and his chief teacher was a converted philosopher. He died a man revered for piety and holiness. His reputation became that of a man of learning and intelligence. He was eloquent and a lover of learning, 5 and possessed the knowledge of all wisdom. 6 Jerome, who was impressed with his knowledge of Scripture and secular literature, called him 'in my judgement the most learned of all'. 7 In the sixth and seventh ____________________ 1 E usebius, H.E. VI, 11, 6. 2 I bid. VI, 14, 9. 3 H ugo Koch, ZNW ( 1921), p. 45. 4 D e Vir. Ill. 38, quoted Stählin text, vol. I, p. xii. 5 C yril of Alexandria, C. Jul. VII, p. 231, quoted Stählin text, vol. I, p. xii. 6 S ocrates, H.E.11, 35, quoted ibid. 7 E pist. 70, 4, ibid. p. xiii. -4- centuries pseudo- Dionysius and Maximus the Confessor may have had some slight knowledge of Clement, though the former probably confuses him with Clement of Rome and the latter quotes from a spurious work. 1 Clement appears to have been neglected because of his association with Origen, the obscurity of his style, and the later recognition of pseudo-Dionysius as the philosopher who was an associate of the apostles. We possess only a part of the writings of Clement which are listed by Eusebius. Of these writings three are major works (Protrepticus, Paedagogus, and Stromateis), three are shorter collections of other people's writings, edited with a commentary by Clement ( Excerpta ex Theodoto, the 'Eighth Book' of the Stromateis, and the Prophetic Eclogues), and one is a sermon ( Quis Dives Salvetur). 2 The problem of the relation between the three major works has attracted considerable attention during the last fifty years. 3 In the first chapter of the Paedagogus, Clement distinguishes between the divine Logos as Protreptikos, Paidagogos, and Didaskalos. The Protreptikos invites men to salvation. 4 The Paedagogos follows, exhorting the saved to a better life and healing their passions. He is concerned with right action and spiritual welfare. 5 The same Logos is also 'didaskalikos' and will teach, explain, and reveal general principles. 6 The interpretation of symbolic utterances is the work of the 'didaskalos' as distinct from the 'paedagogos'. 7 It was generally accepted that this threefold economy of divine activity is meant to be reflected in a trilogy of written works -Protrepticus,Paedagogus and Didascalus. The first two are easily identified with the works that bear that name. The last was traditionally and not so easily identified with the Stromateis. De Faye, in 1898, denied that the Stromateis were the Didascalus. Clement had intended to write a Didascalus, a systematic treat- ____________________ 1 S ee Appendix C. 2 T here are also fragments from the Hypotyposeis and other lost works. 3 A ccounts of the controversy are given by Munck, Untersuchungen über Klemens von Alexandria, pp. 1-126, Quatember, Die Christliche Lebenshaltung des Klemens von Alexandrien, pp. 29-42, and Mondésert in his introduction to Stromate I, pp. 11-22. 4 P aed. I, 1; I, 90, 11. 5 P aed. I, 1; 1, 90, 16. 6 P aed. I, 2; I, 90, 22. 7 P aed. III, 97; 1, 289, 22. -5- ment of Christian doctrine; but contemporary conditions compelled him to write a preliminary work justifying the use of Greek philosophy. The Stromateis are this preliminary work 1 and are too unsystematic to be the Didascalus. In 1902 Heussi attacked de Faye's views and advocated a return to a modified traditional view. 2 On the ground that there were references in the Paedagogus to the first books of the Stromateis, he claimed that the first four books of the Stromateis were written before the Protrepticus and the Paedagogus. The later books of the Stromateis were the Didascalus, concerned with knowledge and purposely unsystematic in structure. In 1925 F. Prat 3 claimed that the Stromateis fulfil at least in part the office of the Didascalus. It is not necessary that they should bear this title, and their contents as indicated at the beginning of Book IV are just what the Didascalus should contain. Prat denied that the Paedagogus was a later work than the first four books of the Stromateis. Munck established this last point beyond all doubt. The alleged references to the Stromateis in the Paedagogus were demolished. A careful discussion of the problem was put forward. There are two trilogies -- Protrepticus, Paedagogus, Didascalus, and Stromateis I-III, Stromateis - . The final work of both trilogies was never produced. 4 Lazzati 5 would not accept the second trilogy and accused Munck of looking for too much system in Clement. He divided the works of Clement into those intended for secret and private instruction and those addressed to the public. The esoteric works are the seven books of the Stromateis and the three commentary works. The public works are the Protrepticus and Paedagogus and the Quis Dives Salvetur. Quatember claimed that the basic text in Paedagogus I, I bad been wrongly interpreted. It did not suggest that Clement intended to write another book, called the Didascalus. Clement speaks of three stages of instruction, not of written works. 6 ____________________ 1 D e Faye, Clément d'Alexandrie, p. 104. 2 Z eitschrift für wiss. Theol XLV ( 1902), pp. 465 et seq. 3 R SR ( 1925), p. 234. 4 M unck, p. 111. The second work of the second trilogy was not completed. 5 L azzati, Introduzione allo studio di Clemente Alessandrino, pp. 1-35. 6 Q uatember, op. cit. pp. 29-32. -6- The fever of controversy is waning. Mondésert points to the lack of a definite solution and suggests that with the limited materials at our disposal this lack is inevitable. The controversy has had its uses. It has shown how necessary it is to read the text carefully and to recognise the peculiar, complex nature of the Stromateis. All attempts to define more clearly the order and dates of the works have failed. 1 II. STYLE AND THOUGHT (1) Clement's main work, the Stromateis, presents three main difficulties. It is unsystematic in its presentation, unsystematic in the thought which it expresses, and expressed in symbolic, enigmatical language. The presentation of ideas is purposely unsystematic for two reasons -- to hide the meaning from the unworthy and to reveal it to the worthy. The sophistic quibblers, for whom Clement had little time, would not get very far with the Stromateis. Their favourite trick of isolating a sentence and contradicting it would hardly work if the sentence only made sense when it was joined together with other parts. On the other hand, the patient digger would find a little gold and the persistent hunter would run his quarry to earth. For I am silent on the point that the Stromateis, being the embodiment of much learning, wish to hide skilfully the seeds of knowledge. As he who loves the chase, after seeking, searching, tracking, and hunting with dogs, takes the quarry, so truth when sought and gained through hard work seems a sweet thing. How then did it seem good that this arrangement should be adopted in your notes? Because great is the danger in betraying the truly ineffable word of the real philosophy to those who wish to speak recklessly and unjustly against everything, and who hurl forth quite inappropriately all sorts of names and words, deceiving themselves and bewitching their followers. 2 The lack of system in Clement's writing appears to increase as one restricts the area of inspection. The books as a whole contain what they are said to contain; but it is often hard to see the connection between chapter and chapter, between section and section, ____________________ 1 M ondésert, op. cit. pp. 19-22. 2 S trom. I, 20-1; II, 14, 8. -7- between sentence and sentence, and even between word and word. This lack of apparent connection is part of Clement's purpose. He writes down what comes into his mind when it comes into his mind. Let our notes be, as we often said, because of those people who light upon them carelessly and ignorantly, patched together in a motley way as the name itself (stromateis or patchwork) declares, continually dropping one subject for another, suggesting one thing in the course of discussion and declaring another. 'For seekers after gold', says Heraclitus, 'dig much earth and find little gold.' But those who really are of golden stock, mining for what is akin to them, will find much in a little. For the writing will find one reader who will understand it. The stromateis of notes work together for the recollection and the declaration of truth for those who can rationally inquire. But we must also work out and investigate other things too. 1 A comparison may be made with the 'stream of consciousness' technique employed by many modern writers. The critical mechanism of logical thought is suppressed. What is written down is what bubbles up from the unconscious mind, governed by the use of words already in the language and basic rules of syntax. The results vary from the other-worldliness of Virginia Woolf Orlando to the realism of James Joyce Portrait of the Artist as a Young Man. The tone and technique vary because of the greater part played by individual imagination. The aim is to say something which ordinary forms of connected description could not say. The technique gives a greater insight into the mind of the writer than any ordinary technique can give. There are some points of similarity here with Clement. His Stromateis go beyond the usual disciplines of study and thought and depend upon his fertile imagination as well as on his logical faculty. He wishes to say something which the normal disciplines of thought have failed to say. We learn a lot more about the mind of Clement in the Stromateis than we could in a more systematic work. (2) It is not merely that Clement expresses his thought in an unsystematic manner. His thought itself is unsystematic in the sense that it is not confined to any previous system of philosophy or structure of explanation and classification. His eclectic en- ____________________ 1 S trom. IV, 4; II, 249, 19. -8-