activity consists év 7@ del voeiv.? Oewpia and gnosis play there-
PISTIS, GNOSIS, COSMOLOGY, AND THEOLOGY | PISTIS, GNOSIS, C way to reach some knowledge of God is to contemplate heaven:
\ fore, in the theoretical fie 'If you want to see him, think of the sun, think of the orbit of ethics. the moon, think of the order of the stars. Who is he who keeps
If we consider the res this order ?'! 'There is somebody .. . who is the creator and the and4 ofour inquiry into C Lordofall these things.' i noticing a combination o According to Clement, there is a close relationship between 1) the idea of the contempl the encyclical disciplines, philosophy, and gnosis. Since dia- | world and of the role of lectic, astronomy, and geometry can free man from sensible
] hand and the idea that Ch things and enable him to approach 74 vonrd,3 they also pre- }) of esoteric doctrines on t pare him for the apprehension of philosophy.* Philosophy itself gnosis consists mainly in t is, in Clement's thought, a kind of preparation for gnosis:
| life;but the necessary con we have already noticed, in the first chapter, that this coni possible is represented by ception of Clement finds its explanation in the fact that philo- | are, therefore, faced with sophy is for him closely connected with the interpretation of '| with what we have observ Scripture on which the acquisition of gnosis ultimately depends il)| in both cases a Greek idea and, in history, is given the task of preparing the Christian
| contemplation ofthe intel message.5
I realization only in the gno With the help of the encyclical disciplines and of philosophy | who is the teacher both the Christian is able to attain gnosis or, in other words, to ! doctrines concerning the h contemplate intelligible ideas. In this way, he 'attempts to be the origin of the material a god', pedera elvar Beds, Strom. vi. 113. 3
(ii. 488. 27). More | close connection which for exactly he, being the perfect image of his teacher, the divine hi tion and gnosis—the perfe Logos, is already a god: reddws éxreAetra Kar' eixdva tod Sida~- ; can also adequately appr axddov év capkt TrepimoA@y Beds, Strom. vii. 101. 4 (iii. 71. 20-1).
| thought as well as the perf This means that not only through ade, but also through | Gnostic elements on whic gnosis and @ewpia the perfect Christian attains dpotwois be@ :° both for the yrworids and for the highest divinity the main
| 5. In order to round of activity consists év 7@ del voeiv.? Oewpia and gnosis play there- | thing must now be said a F Le. mig ty : ie ; rea Jewish tabernacle and of dg' ofwv; On the last passage of Plotinus sce also Festugiére, op. cit. ii 142.
\ after the death of the body : = Zs1a S The resence in the Corpus Hermeticum ofthe idea that the | Jewish tabersincls ate 'o aeateenlneen of the Seas to the knowledge of God has been pointed
: chapter of the fifth book out especially by Festugiére, op. cit. ii. 55 ff. this chapter has been ma § Strom. i. 93. 5 (ii. 60. 10-11).
; Clement,? and its substan ; Seochesiee tes Sie shows" gt # (Hi 47. 20).
; on the second book of De 6 A similar view is held by Plotinus. He who has succeeded in. purifying his both by Heinisch3 and by soul and has consequently reached contemplation is a god: dAX' 1) azovd}) od ew dpaprias elvar ddd Beds elvat, Enn. i. 2. 6 (i. 57. 2-3), cf. ibid. (i. 57.
' See pp. 112-17 above.
7 It must be remembered that Clement's God is not above the vods as the 'one' of * Der EinfluB Philos ..., 233-9 Plotinus: see pp. 222-3 below. nacle), |
PISTIS, GNOSIS, COSMOLOGY, AND THEOLOGY \ PISTIS, GNOSIS, C drawing attention tosome pointsofClement's interpretation of the } (f) The robe of the Hi Jewish tabernacle, which gives us aclear idea ofthe way in which (37. 1-39. 2).! Up to t he interprets Scripture and to pointing out the close connections
Philo, bases his interpret between Clement and Gnosticism in the representation he gives | between the sensible and of the Entry of the High Priest into the Holy of Holies. about the entry of the H (a) The first five pillars of the tabernacle (Exod. 26. 37) are
| about the gnosis he enjoys the symbols of the five senses; the covering which is stretched } resorting simply to Philo before them symbolizes the sensible world, in so far as it is taking off his consecrate variegated with blue, purple, scarlet, and linen, which represent i the other tunic—a Holy the four elements (Strom. v. 32. 3 and 33. 3-5). Both the pillars
| accompany him into the and the covering must keep ordinary people back in the surLevite and the Gnostic a rounding space, without allowing them to go further on, into ! bathed in water and clo the part of the tabernacle which is reserved for the priests. The their own abode; but h ordinary people represent the uninitiated, those who believe only
| tellect from the things ofs in the five material senses (see 33. 3-6). i hastens towards the ent (b) In the intermediate space between the external covering purified from the things (kdAvppa) and the internal veil (wapavéracpa) there is the altar
\ when he was enrolled i ofincense (Exod. 30: 1 ff.) : it is the symbol of the earth, which is word. Being purified in situated in the middle of the universe (33. 1-2). his moral behaviour to t (c) The candlestick which is placed to the south of the altar of beyond the common prie incense (Exod. 25: 30 ff., 26: 35) is the symbol of the seven planets | sanctified both in word a which perform their revolutions towards the south (34. 8-9).?
| of glory, and received th (d) The internal veil is placed at the entrance into the Holy A and perfect man which of Holies (Exod. 26: 32). The four pillars symbolize the four
| and no human heart ev covenants as well as the mystic name of four letters, Jave, the i contemplation face to fa meaning of which is 'He who is and shall be' (34. 4-6). Here is
This passage of the Str the boundary between the sensible and the intelligible world; 27 of the Excerpta ex The only he who has become High Priest can enter the intelligible
| Priest into the Holy of H world and attain the gnosis of the ineffable principle, which is L hovevevervns ( ) eighth heaven and with the i SOE EVERY DAMEN GE Te — influence of the Jewish author:
(e) The holy ark which is placed beyond the veil? is the highest powers of God which f symbol of the intelligible world, which is hidden and closed to ii. 97) and the Logos himself tl ie auORE..
| connection between Strom. v. 3 ne many (35. 5 and 36.
I Heinisch, who has, however, no tel has drawn attention to Phil 1 On the following interpretations which Clement gives of the candlestick and of the two Cherubin. of its lights (they are brought into connection with Christ and with the seven firstIt must be remembered that created angels, Strom. v. 35. 1) see Heinisch, 247-8 and Daniélou, Message évanplate of the High Priest to the d gélique .. ., 221-2. with passages of the New Testam 2 Clement does not say this openly, but cf. Philo, De Vita Mos. ii. 95,1) 5¢ xBards
; 239 and by Stiblin, app. crit., év ddvre Kal dBdrw tv Karaneracpdtww eiow.
_? Strom. v. 39. 3-40. 1 (ii. 3533 In the several interpretations which Clement gives of the two Cherubin standtion by the Rev. W. Wilson (A ing on the lid of the ark he depends on Philo. The identification of them with the | but I have modified it in some
PISTIS, GNOSIS, COSMOLOGY, AND THEOLOGY PISTIS, GNOSIS, :
; agraph contains, how with the entry of the gnostic soul into the heavenly world and a eiar: ; ne on tece vee Sais oe a , : ss e way 1inking of a with its deification: 'The priest on entering within the second the:way'e Pe = ° & - : s .
Tov veil removed the plate at the altar of incense, and entered himsaree fe) « « EV self in silence with the name engraved upon his heart, indiNs epou. te (il pad F; : i FS ais Kat Ta cating the laying aside of the body which has become pure j Be oie. ERAN NS e ' s
VOLa like the golden plate and bright through the purification of the UERRECOS: FE!
' sch plained satisfactorily if w soul and on which was stamped the lustre of piety, by which he > ; hay concerning the constituti was recognized by the Principalities and Powers as having put
Fionobi the lanpatckeoul on the Name. Now he discards his body, the plate which has tek ; seas oe aan asa. seven heavens of the se become light, within the second veil, that is, in the rational ee
Raielianion who is given one of the n sphere, the second complete veil of the universe, at the altar o! pbs oeisteuitio! are theanitinterscom th (the archontesare 'Ja\SaB incense, that is, near the angels who are the ministers of the z Barts carried aloft. Now the soul, stripped by the power of Aiwdaids, 'Qpaios); the prayers cd .
> nmapertitce rel him who has knowledge, as if it had become a bodyofthe power, {| way closed by an archon cnet: lea: aad eenkeeauorial | superior heaven it must passes into the spiritual realm and becomes now truly rationa | :
' j : ar . archona kind of 'free pas and high priestly, so that it might now be animated, so to speak, ! represented by the golde directly by the Logos, just as the archangels become the high- ; ne ee ee i the Kieh-ori f th | bolizes the purity of the priests of the angels and the first-created the high-priests of the i nmr roniicedy ty of 27.
1 quoted above ca archangels. But how can there be a correction produced by A . a that the 'Archontes' and Scripture and apprehension for the soul which has become pure,
Y — «e Sd DF atl the heavens after seeing t when it is granted to see God "face to face"
? Thus, having tranby § :
A - | can be interpreted as ref scended the angelic teaching and the Name taught in Scripture, " of the archontes who are it comes to the knowledge and comprehension of the facts. It is i\| Testament: (ed B
'estamen no longer a bride but has become a Logos and rests with the ( :
Eee id f . alee eae ] the Valentinian doctrine bridegroom together with the first-called and first-created, who : waa :
Demiurge, the Biblical G are friends by love, sons by instruction and obedience, and | Gee of oriol hati . entry of the High Priest in brothers by community of origin. So that it belonged to the distl switche f .
* he gnosis which the perfe pensation to wear the plate and to continue the pursuit of GANS PEUe knowledge, but the work of power was that man becomes the de Théodote, 11, 13, and 116, bearer of God, being controlled directly by the Lord and becomLame jusqu'a la vision face a ji a > E. Baert, FZPhTh 12 (1965), his body."! g 965), ing, as it were, his body.
. f d'Alexandrie, 465.
The scholars who have examined or translated this paragraph | t See Origen, Contra Celsum V of the Excerpta have regarded it as belonging to Clement.? The ; TU 15. 11-13, and A. Recheis oes Bs pm sige lati The Ex Theodt 61-80% who are allotted to the seven h ech ee SUGAE ALSA ME SmI I 4t. 19-42. 7 (pp. 123-5 Till). T I have, however, followed the text+ ' me extraits de Sse ee sonal | Apocryphon of John has been Tip dardbeoww, <roo: eaparos> TOV KaveMey mere pound asec HEPOEUSS NG i Christianity, 47-8. As to the ori xoupou bid rHy xdBapow rijs yuxis. ev G .
. .;in 27.2 Ihave translated wapd rods. . .
1957), 149, thinks it derived fr dyyéous 'near the angels'; and in 27. 4 I have modified Cascy's translation of the 2 It is interesting to notice t sentence of 27. 45 70d 82 er ypadiis kal pabijoews karépSwpa 7H Yexh exe TH correspond to the terms dpywy xabape yevonery Srov kal df.obrat ""mpdowmnoy mpos mpdawmoy Besv Spay; VI, chap. XXXI (ii. ror. 7 and j 2 O. Dibelius, ZVW 9 (1908), 245-6; R. P. Casey, op. cit. g-10; F. Sagnard, 3 Iren.-Ado:
Adv. Haer. i. 5. 3 (ii. 4
La Gnose valentinienne..., 521 and footnote 2 on the same page, and Extraits PISTIS, GNOSIS, COSMOLOGY, AND THEOLOGY PISTIS, GNOSIS, C Himmelsreise of the soul and its entry into the heavenly world, it the gnostic doctrine acco is difficult to regard the c@pa of 27.
1 and 27. 2—represented } chamber'! Fourthly, th by the golden plate—as the material body: the soul cannot lay yevécews Kowév, referrin aside the material body first in the intelligible world (dzoriferat
} created angels and the v 7@ vonr@ Koop, 27. 2). Itis far more likely that the 'body' doctrine of the 'pneumat mentioned in 27.
1 and 27. 2 refers to the less perfect element angels.3 Fifthly, the term of the human soul, i.e. to that 'psychical' part of it which, accordplied to the zpwré«roror, ing to the Valentinians, the mvevparicoi lay aside in the eighth of Philip applies the sa heaven, before entering the divine pleroma.' Thirdly, the idea
Sixthly, the deification o of the marriage of the soul which appears in the words ovkére Adyos yevouevy Of 27. 5 is viudn adr 5n Adyos yevonery Kal wapa 7H vopPiy Karadvovoa?
) statements of the Gosp reminds us of the Valentinian doctrine of the marriage of the considered either as the souls of the wvevparixol with the angels or Adyox,3 as well as of of gnosis or as its natura $5 Feed Ps ) | more likely that this p Bat 64, daoOljseva rd noeuarerd ras doxds
3 Tren. Ado, Poe.by 70.0 Us 50. Ts gnostic writer (perhaps dnodvoapévous ras Yuxds, and i. 7. 5 (i. 65. 9-10), raw Yuxddy airay Kar? dvdyeny gt Y (perhay ey pecdryre pera 708 Snjucoupyo6 dvanavoapevww eis 73 navreAés; it must be noticed
Clement that the author of Exc. 27 calls 'body' the sprectical pee of Aeroomernte and If paragraph 27 of the 'soul' the 'pne ical' is te 'body' what envelops the a H soul' the 'pneumatical' clement. His tendency to call
"body ', San saa we possess a first, importa superior element appears also in the sentence of 27. 3, } pux?)...olov odpa ris i a Surdwews yevonern.
; in Gnosticism of the al myself prefer to read yevopévy and KaraAvovoa inated of hig ake wa | Holies and of the entranc yaa ear we _" editors (Stihli Jasey, Sagnard) since the subject is | :
—— accepted by all editors (Stahlin, Casey, Sagnard) ; pieces of evidence are re always yux7. a :
3 The Valentinians called the angels also Adyor (see Exc. 25. 1, Tov ayyehov ' See Iren. Adv. Haer. i. 7. 1 dploavro of dnd Odadevrivov Adyov dmayyeAav Exovra Tob évros and cf. Hippol.
} ? Cf. Sagnard, Extr. de Théod.
Ref. vi. 34. 3) Vol. iii. 163. 2, . . . Kdyous, ofrurés elow dyyedor érovpdviot). As to the Kgeut marriage between the pneumatical souls and the angels see especially Exc. 21.2, i] 3 See, for instance, Exc. 35. 1 ra Opluxd 68 dnavdpwHévra évodrat rots dyyélos Kal els TAfpaya xeoper, Exc. 64,
; iiivrag woo biasiey GD. ra mevparixd ... Kometsueva Kai adrd rods vypplous Tods dyyédous eauray els Tov + Gospel ofPhilip 130. 17 ff. ( vupdava évrds 706 dpov eloian... aldves voepol yevdueva, Iren. Adv, Haer, i. 7. and to the sons of the bridegr (i. 54. 1-4), rods 82 mveyarixods ... mvetwara vocpa yeroperous
. vias drro50~ chamber,'
OjceaBa rots rept rov Dwripa dyyédors cf. i. 7. 5 (i. 65. 5-9) and Gospel of Philip 5 Gospel of Philip 109. 20-2 (p 130. 23-4 (p. 58), bridegrooms and brides belong to the bridal chamber (with the passages of those that are established unle ofthe Excerpta and of Irenaeus it is worth comparing Poim. 26, xai avrot els duvdpers thou didst sce something of tha ) éavrovs rapadiddaot, Kat Suvdpets yevdpevor ev OG yivovrar).
I do not think that Disce the Spirit, and thou didst b belius, p. 245, is right in saying 'so ist das nicht die valentinianische Vorstellung von become Christ. Thou didst see th den Pneumatikern, die sich mit ihrem Syzygos-Engel verbinden
. . .'; in my opinion, (Pp. 54-5): 'if thou become Spi the term Adyos of Exc. 27. 5 hints at the angel: the angels, as we have seen, are come Logos, it is the Logos wh also called Aéyou (Casey is quite right in translating 'has become a Logos', p. 61). is the light which will consort w After the marriage the pneumatical soul becomes one and the same thing with | above, those who belong above w the angel or Adyos (see Exc. 22. 3, eyerpdpeBa obv ajpets, iadyyedoe ois dppeaw
° If paragraph 27 does not be droxaracrabévres... els évwow; F. Sagnard, Extr. de Théod., 101 n. 5, rightly } can be said about paragraphs observes 'on en arrive a une identité personnelle, 4 l'unité d'une seule personne').
; tween §§ 10-15 and § 27 has The expression Adyos yevopévn of Exc. 27. 5 should be compared with Exe. 21. 3, 19 ff., and by W. Bousset, Jildisch dravipwHévra évodrat trois dyyélos, with Exc. 22.
3, ledyyedor rots dppeow dmo- ; tic conception of the angels which xataorabévres, with Exc. 64, aldves voepot yevdueva, with Iren. Adv. Haer. i. 7. tendency to regard the higher b mvetpara voepa yevonévous, and with Poim. 26, dvvdpess yerdpevor. The terms Adyot, and Sagnard (Extr, de Théod. 1 dyyeot, atdves, Suvdpes are practically equivalent in Gnosticism.
Clement, are aware of this diffic