world, above spac
PISTIS, GNOSIS, COSMOLOGY, AND THEOLOGY , PISTIS, GNOSIS, The world-soul of Albinus is extended from the centre up to the doctrines which connect | extremities of the universe, comprehends it in itself, and holds closely with one another | it together (Did. 170. 3-6) ; moreover, its voos (namely the second second century A.D. Thi | vois, the first vods being the highest divinity) accomplishes a | the position of Clement function analogous to that which Clement and Philo allot to theology of Neoplatonis the third stage of their Logos: it is the cause of the order of the \ by specifying to what ex . a , '
> Fal a , hy ee ee S:
. universe, Siaxoope? odpracay diow év Hd TH KdoLY, Did. 165.
! divinity agrees with tha 3-4. Numenius compares his demiurge (namely the devrepos eds) } ingly, we shall first exam to the helmsman, in so far as he guides the universe exactly between Clement, Philo as the helmsman guides his ship, Eus. Praep. Ev. xi. 18. 24 (= fr. particularly evident! and 27 Leemans).! The ideas which occur in the passages of Plutarch tween Clement, Plotinus and Albinus quoted above are also characteristic of Atticus' conClement's doctrine o ception of the world-soul: based on the following Eusebius, Praep. Ev. xv. 12.
1 (= fr. viii Baudry): érv tod [TAdrwvos 1. God is incorporeal, éyorros Thy Yuyip Siaxoopety 7a Tdvra, SijKovcay bua rdvTwv...
Ce ee il Dende)tacne Eee pte hageaoss ha 2. he is very difficult Vedas Si = Oe world, above spac TAVTOS KQL TAVTA ovvdoica Kat ovuvexovuoa.
3. he is above the po 4. he is above virtue; 5. The Doctrine of the Transcendence of God 5. he cannot be compr words, he is 'unk That Clement depends upon Philo in his conception of the 6. he is ineffable; highest divinity has already been observed by modern scholars.?
7. the best way to a It is, however, necessary to examine some points to which little possesses is the neg attention has been paid so far.
First, there are many correry spondences between the doctrine of God's transcendence as it appears both in Clement and in Philo and the theology charac- '4 Clement lays a str teristic ofMiddle Platonism which, as A. J. Festugiére has shown,3 ne eee shape and is a goes ultimately back to some passages of Plato. Secondly, some aC Aes HB closely depen between Strom. v. 68. 3 a (namely the yods, S8vajus, or Aéyos) which derives from God: see, for instance,
_That God can have De An. Procr. in Tim. 1016 c-d (vi. 165. 8-16), 1027 a (vi. 179. 25-180. 2), and dimensions is, however, 1029€ (vi. 204. 24-205. 3). This conception of Plutarch finds its explanation in trin .
* s the fact that he identified the irrational part of his world-soul with the evil worldfe: which has its orig soul which Plato mentions in Laws x. 897 d
1 and with what he thought to be the worth noticing: cause of the unruly movement prior to the origin of the world of which Plato speaks in Timaeus 30 a 4-5. Plutarch expressly refers to the evil world-soul of the t J. Daniélou, Mess. év. et cul f ress} ne €v &v. tenth book of the Laws in De An. Procr. in Tim. ro14 ¢ (vi. 160. 23-161. 2). naa tai aibSitice chile Ww so « The term olaxéCwv used by Numenius is the same term which Clement uses
Alexandrine philosophy, Midd in Strom. vii. 5. 4 oe p210 above). at completing the evidence col 2 Sce footnote 6, p. 199 above.
2 This correspondence betw 3 A. J. Festugiére, Révélation d'Hermés Trismégiste iv. 79-91 ; sce also H. Dorrie, Stihlin, app. crit, vol. ii. g7t.
Bint. Hatdty, 163, Somn, i. 235 and De Sacr. Ab, e '