strictly religious
PISTIS, GNOSIS, COSMOLOGY, AND THEOLOGY PISTIS, GNOSIS, C éorw adris Kpirijpiov, Strom. ii. 15. 5 (ii. 120. 26-7). In this way, thought, still far from Clement's pistis plays a far more important role in epistemology emphasis on the necessit than the Platonic pistis which, as we can see from the Republic a higher form of knowledg and the Timaeus, is confined, together with edxacia, to the inferior stage of knowledge, namely to the knowledge of yéveots
Strom. V. 5. 2 (ii. 328. 2 which is sharply distinguished from that of otefa.! accompanies faith and of the truth on the bas 3. Clement often uses the term pistis in a strictly religious Strom. v. 11, 1 (ii. 332. 2 sense : it indicates then the attitude of some Christians, who take
{ mi east ey and i what is said by Scripture as true, but do not bother to inquire é WIUK TEHCAECH, (iii, 68 "b> * :
: otlrom. Vu. 95. ll. a about it.2 Such a meaning appears in the following passages of the aes 95 9 Scriptures possess onl Stromateis :
Se ie real eid | in discerning exactly Strom. vii. 55.
(iii. 40. 22-5): mloris pev odv évdidberdv éeorw dyabdv, kai dvev tod Cnrety tov Oedv dpodoyotaa efvar rodrov Kal What Clement says in th do€d£ovea dis dvra.
| one realizes that for him r Hi. 87.
2 (ili : r@v Sia al vey.
Strom. vii. 57. 3 (ili. 42. 4): rév did mlorews maperdnupevery. teaching cannot be attai | Strom. vil. 95. 9 (iil. 68. 2): of pv dmoyevaduevor pévor ray ypaddy i ofthe literal meaning ofSc BEET Oe and interpretation of it:
This is the yA} or Kow? wicvts which is mentioned in other i said simply with our fles | passages as well: see Strom. i. 43.
(ii. 28. 30), Strom. iv. 100. 6 j the hidden meaning by (ii. 293. 2), Strom. v. g. 2 (ii. 331. 19), Strom. v. 11. 1 (ii. 332. 27), f prehension', Quis Div. salv | Strom. v. 26.
1 (ii. 342. 2), Strom. v. 53. 3 (ii. 362. 16). This pis- | 5. 4 (ili. 163. 29-31), 'it is | tis, though representing the base (@euéAvos) of the Christian lifes
F ficially: it is necessary t and being sufficient for salvation,* is nevertheless, in Clement's @ saviour and to the secret | ¥ See Rep. vi. 511 d 6-e 2, vii. 533 € 7-534 a5, Timacus 29 c 3. To these passages which Clement speaks is of Plato is related Albinus, Did. 154. 23 ff, dv 6 pév wepi ra vonra emoaripn ré disclose the hidden and h $O7E Kh SescergUDUUROR ABVOS G5 OR ep To RUE
Te. BARGE TNS rt KA), AGG. Te !
At this point it must b antithesis between the Adyos émornporxds and dofacrixds which appears here "ars Seeley must not lead us to establish a parallel with the distinction drawn by Clement religious pistis (ie. the a between the alors emornpovext} matics: mc a the tesa dnormuonn mological pistis (i.e. the and dofaorixds are use i in i latonic sense (the one being metered to the vonrd, the ( stration and of its result). other to the aie@nra), whereas in Clement the same terms reproduce an Aristotelian
| ss doctrine. On this point Albinus could not agree with the teaching of Antiochus! be admitted that what i who regarded aio@nais as the source of any knowledge (see Witt, 53). On the cor- | God, is true, the main respandence between Albinus epistemology and that of Antiochus apart from | in what sense Scripture this important difference see Witt, 53 ff. q 2 Cf. Merk, 18: 'Der Glaube nimmt die Uberlieferung der Schrift ohne Priifung fiir wahr an.'
* Clement's words de?... yi) 3 Strom. ii. 31. 3 (ii. 129. 26-30), v. 2. 5 (ii. 927. 10), v. 26.
(ii, 342. 2-3), ToAaiws b€xyec0ar rais dxoais m and Strom. vii. 55. 5 (iii. 41. 1). It is important to point out that the expression
{ about whom he speaks in the yA} riots Which Clement uses in the passages ofStrom. i. 43. 1, v. 9. 2, and v. 53. 3
Hans who are quite satisfied w quoted above is also Valentinian : see, for instance, Iren. Adv, Haer. i. 6. 1 (i. 53. 7)s at a first glance, appears extran mlorews yrs.
2and 5. 4 are closely related t + See, for instance, Strom. ii, 11. 2 (ii. 119. 2), v. 9. 2 (ii. 331. 19-20), and v. 18.3
Vi. 126. 2 (ii. 495. 22-4), and vi.
| Section on gnosis (see pp. 145-6 f | .
PISTIS, GNOSIS, COSMOLOGY, AND THEOLOGY PISTIS, GNOSIS, C attached to the words of Scripture which the Christian accepts gnosis! and why he insists as true. Accordingly, the accepted truth of Scripture becomes the ; (088? yraors dvev miatew épx% of demonstration; the study and interpretation of Scripture
3, vol. ii. 326. 9)- As the becomes the scientific demonstration; and the inner meaning both demonstration and s which is disclosed at the end of this study becomes the conclusion way the acceptance of t of demonstration which, as we have seen, is also trustworthy and, condition of the existenc in so far as it is trustworthy, represents scientific knowledge. In also of gnosis; and as in other words, the interpretation of Scripture aims at disclosing between its premisses an its inner meaning exactly as demonstration aims at inferring the acceptance of Scripture m still unknown conclusion from the true and self-evident premisses, its hidden implications, That the content of Scripture becomes the dpy7j of demonstration
An analogous interpre is shown by the comparison between Strom. vii. 96. 1, din" abrOv Strom. Vs 26 3-5 (ii. 327. mept abrav tav ypadpdv dzodexvivres (cf. also Strom. vii. 93. 1, tence of St. Paul, Rom. mp av ri drodekw a' abrdv AdBwpev TOV ypadév), and Strom. atvvn Sé Oc08 &v tavTt@ vii. 96. 5> mioret areptdaBovres avamddetkTov TI apyyy ek meprovatas
} daivera odv 6 amdaro\os kal ras drodeles map' adris THs apyas rept Tis apyis AaBovres. piay, ab&now Kal redeiw The close parallelism which exists between the sentences az'
Kabdmep OeweAvos drdKevrat abrav mept adta@v tov ypadav dmodexvivres and drrodetfers map' f Tat TO MOTO Kal owvarap adrijs rijs apyfs mepl ris apyijs AaBdvres proves that Scripture is
Whereas the xow) mores regarded by Clement both as the starting-point or principle of as we have seen, is als demonstration and as the object of demonstration itself. This is
: efalperos riots is the p the only possible explanation which can be given of the words { with the Scientific know drodelfes map' adbris THs apyijs wept THs dpyijs AaBdvres. That study of Scripture) : in o demonstration consists in a study and interpretation ofScripture which is identical with g which aims at disclosing its inner meaning and consequently at q anddekes none niorw évri producing also scientific knowledge is shown by Strom. ii. 49. 3 ideas expounded in Strom (ii. 139. 5-8), %) yap dvwrdrw dnddekis, fv yvtdueba emornpotence of Strom. ii, 16. 2 view, mlorw evribnor did THs TOV ypadGv trapabéceds TE Kat droigews ueloryy dé 4 wions. The tais TOv pavOdvew dpeyopevww yuyats, iris av ely yrdors. This is
; far as it possesses the éo also the idea which is implied in Strom. v. 18. 3 (ii. 33725-7), trustworthy (mo77}) ;on évéyupov ydp Tis dAnbelas Thy daddekw darrobow ot moMot ovK
7 ne the references given in a , a oe MSE; Ve Beg aprovpevor PAF 7H ex miorews owrnpit and Strom. vil. 57: 3 iB. 43
{ J Merk iisks that taepi 4-7), H yrOors BE dardSerkis rHv did. wiaTews Tmaperdnppeveoy ioxupa 3-5 can be identifie kal BeBatos, Sud. THs KupiaKijs didacKkadlas errouxodoupevy TH TlOTEl, a Sofaorux (Pe 19). Such elg:70 dwerdarcoroy eal yer' émiarijyins xarahgsrrdy mipameumoull demonstration,which ean eith If we now keep in mind the inclination of Clement to identify
P. 133 above), whereas the dist the acceptance of the principle of demonstration with the ee to toe diti pretation of Scripture, we shall also be in the position to scientific demonstration cannot understand better why he likes to call pistis the basis (BepéAcos) of Probable, but not necessarily tr
PISTIS, GNOSIS, COSMOLOGY, AND THEOLOGY | PISTIS, GNOSIS, CO 6€ % wiors hints at the development of the xow?) wiors (the can draw from such corr principle of demonstration) into gnosis.! f { to stress the difference Thereis, however, somereasonwhy<n r j because he found already f besieves ws simple epee aaa ane _ cme eepais
; of an inner meaning in Sc e have already seen (p. 136 above) that such a developmen ' and applied it to his own , since on a ae interpretation (amen iyeepris the principle of demonstra the discovery of its inner meaning.
Clement Is here under | had taken from one of the the direct influence of Philo. In his work De Vita contemplativa in the philosophical schoo Philo, speaking about the @epazevral who, according to him , :
If the conclusions we h — higher anctipig of God si Ly ne aea maintain that Clement's c themselves completely to the contemplative life, makes it clear with gnosis is a perfectly c that they 7 not mae with ae Palaa a of i diction between the passa er to gras
Cy \ on the one hand, and suc Scriptures they cultivate their ancestral philosophy, since they | 21), wAdov 5éae siera regard thee se ee them as ores sei } 23-4), ent riv dxpdryra r nature, which pees es an woe es! he - - ' cont, k ; Strom. vi. 165. 1 (ii. 517. 3
(vi. 53 10 13); ra f sib cont. 7 ps 7. 1-9)» the-in oe a j miorews, and Strom. Vii. 55 tions of the holy i apUUIeS, es at the ahierti an - oid yoosoews] reheobrat 7) alor eel com by alto in the ce& : ch people, t mind we q ywopevov, on the other. We osaic legislation is like an animal: its body 1s represented by \ of Clement's thought if the written prescriptions, its soul by the inner meaning which is f pistis, Whereas in Strom. kept hidden by the words and is invisible. Owing especially to s is the émo this meaning the rational soul begins to contemplate the realities i, Sepceutetin and wa which are akin to it: using the words like a mirror, it sees the gnosis (see p. 135 above), extraordinary beauty of the thoughts which are reflected in 164. 3, vi. 165. 1, and vii. j them, discloses the symbols, and brings forward the inner meani ntoris or acceptance of t ings in their purity for those who, starting from a small allusion, developed into gnosis. athe! to a Seri iimeneutobea:
| Such a doctrine of pis visible things.'
These two passage a " answer Seal bhi ad sas a mma 2 os of clement ji anaWer to the Greek philo he ideas which we have notice passag'
'ler | and also to the simpliciores.
Quis Dives salvetur quoted above (p. 137)The conclusion we of the principle of scienti t Vlker, 236-7, rightly observes: 'Als Sinn von «mari rolvuv 4 yrGas» ergibe q knowledge, he made it cl sich also die uns bereits gelaufige Erkenntnis, da8 in der émorijyy die mons
, must ultimately be based enthalten sei. Fir die Deutung von ¢yvwort) 88} miorso ist ii, 17. 1, ii, rat. 14 f there was fathers wichtig:6paddy 88 48n xardAyiiuv mocet rhy mpédnwv, dh, aus der Vorstellung wird hil was no sufficient re cin fester Begriff, cine deutliche und klare Anschauung, ein Wissen. Die aiorts
Philosophers against the wird ins Bereich der émarijun erhoben.' On the development of pistis into gnosis q Philo's general views about the me also de is pertinent remarks in his paper in AEHE (Section des sciences
" eis 's article 'Philo', RE 39 Ha religieuses, 1919), 11-14.
? The allegorical interpretation of Scripture of which Philo speaks in shese ee , ' The passage of Strom. ii. 16. sages is the same interpretation as that which he uses throughout his writings.
On ATodcKTuCW elvar pera Adyou, d