stration' of Scripture. Only in this way is it possible, in Clement's
PISTIS, GNOSIS, COSMOLOGY, AND THEOLOGY PISTIS, GNOSIS, C i .
| out the necessary link between fistis (i.e. the acceptance of the so flourishing in Egypt rinciple of demonstration) and gnosis (the result of demonstra- | -ombine together in Clem oe wcihcmeneee ct sar c joes tion itself) and by identifying gnosis with the scientific pistis he it even in its minutest det | showed to the Valentinians that there was no antithesis between and the colours of a comp pistis and gnosis; by stressing the necessity of developing the impression of unity and i simple pistis into gnosis by meansofscientific demonstration (i.e.
To these constitutive by means of interpretation of Scripture) he provided the simplischolars have generally p ciores with the possibility of reaching a better comprehension of partial exceptions being their own religious doctrines. It will be the purpose of the followBaert.3 The present secti ing section to establish which is the actual meaning of Clement's gnosis by examining, firs gnosis in all its implications. analysis will dwell partic | 1. esotericism; symbol 2. the role of the Logo 6) rd .
2. The Idea of 'Gnosis 3. the ideal of contempl Our examination of Clement's views on fistis and on its relations idea of separation with gnosis has made clear the role which he attributes to the munion with the int | latter. As we have seen it indicates, first of all, a deeper com4. the role of the ency prehension and knowledge of the Christian doctrines which must the building ofgnosi be achieved by meansof a particular interpretation or 'demon5. the allegorical inter stration' of Scripture. Only in this way is it possible, in Clement's of the entry of the H opinion, to reach that contemplation of the highest divinit a 6. the Himmelsreise of t pinion,
Pp § yi which he calls also gnosis and which represents the ultimate aim The first f :etiva of his Christian philosophy.
| 1¢ first four points deal In Clement's conception of gnosis it is possible to distinguish §noses which man can ob two different stages. Gnosis can already be attained by man to | point is concerned with some extent during his stay on earth; but it reaches its climax ee farthecdeath of the t dy | of tt PM ; * Some important exponents { alter the death of the pO! Yo * nen the soul 0 the qpaorikas, 1S
Valentine hailed from Egypt an allowed to fly back to its original place where, after becoming | hewer, Erster Band, 347 and 35 re eee first under the for f Gnos a god, it can enjoy, in a complete and perpetual n- , PETA OS SROEE 8 '
= or 'P aie P' pt ; rest, the eee | Lietzmann, ii. 283 ff., and W. T templation of the highest divinity 'face to face', together with 2 'Thisis true ofP. 'T. Camelo the other Geoi.
18 (1928), 457-88; of G. Békés The underlying ideas of both these stages of gnosis cannot be 1950), 195-251, 398-421, 537fully appreciated witl king their manifold relati ith 301-21, 321-32, 334-64, 381-40 ully appreciate wit 10ut ta Ing their man OK re: ations wit | _* J. Daniélou, Message évang the cultural milieu of Egypt in the second and third centuries A.D.
E. Baert, FZPhTh 12 (1965), 460 duly into account.
The Platonic tradition, the Jewish-Alexandrine my ceael later on, A. Wlosok, hil hy.
"agi. the heretieal ChirisG G a hict xamined the gnosis of the Chri philosophy, and the heretical Christian Gnosticism which was of which Clement speaks in the fi the way in which Clement desc both the objection of the Greek philosophers against the Christian pistis and the 1°Christianity ; she has rightly dr | answer which Clement gives to them. This has been rightly pointed out by Vélker, y ~~ (a Clement, the Jewish-A ; 235. espect.