3. Since, as we have seen (p. 207 above), the Logos as second
PISTIS, GNOSIS, COSMOLOGY, AND THEOLOGY PISTIS, GNOSIS, C The view according to which God is above space and time has 4. We have seen im th its origin in the first hypothesis of Plato's Parmenides and occurs virtue, for Clement, is th also in Apuleius and in Gnosticism: who, by means of trai ' sacl control, and then to d Plato Apuleius Gnosticism This is, however, not t Parm. 138a: odSapo6 Apol. 64. 7: neque loco Hippol. Ref. vi. 29. 5: his own nature, has no dy ein. neque tempore neque vice Tarp 8 oy aie nor addpwv, since both Cf. Symp. 211 a: od8¢ Wa comprehensus FETE ts OY Nee the control of the 7d6y. nae (about the Valenern a tinians).
Apocryphon of John Strom. ii. 81, 1 (ii. 155.
25. 2-3 (p. 91) : Time droninre wdbe more, i does not suit him.
Strom. iv. 151. 2 (ii. 31
Treatise on the three dyes natures: There is no place in which he A similar conception occu dwells,orfrom which maintain that the highes he comes, or to which he returns.3
8 (i. 2. 20): Kp 3. Since, as we have seen (p. 207 above), the Logos as second rae pif ( Li a mie ° i r 7) apern. hypostasis is for Clement identical with the povds, it necessarily follows that God, being the origin of the Logos, is above the povds itself. Clement completely agrees on this point with Philo. In the ; Corpus Hermeticum also it is possible to find the same doctrine.
5. God's transcendenc Attention should be paid to the following correspondences: thought and cannot be :
This idea occurs very fr Clement Philo Corpus Hermeticum ™ Paed. i. 71. 1: &v 8€ De Vita cont. 2: 70 ov, v. 2: ebéar mpdrw 7O Strom. ii. 6.
6 Beds Kat eréxewa 6 Kal dyabod xpetrrév Kupiw xal marpt Kat cogia yroobjcecbar To tod évos Kal tmép eon, Kal évds cidtdry Kal oby él dd'
1 (ii. 317. adriy povdda,* kpwéarepov kal povdad' ob 6 els.5 éorw emornpovexds.
Sos — dpyeyoveirepov.
Strom. v. 65. 2 (ii. 369. 2
Cf. De Praem. et Poen. kai méoav évvoiay .
Strom. v. 71. 5 (ii. 374.
Strom. v. 81. 4 (ii. 380.
Cf. Festugiére, op. cit. 85.
? Cf. Festugiére, op. cit. 105. i Seuros.
2 Cf. H. C. Puech-G. Quispel, art. cit. 82.
F i + That Clement places God above the povds can also be inferred from the passage Strom. v. 82. 4. (ii. 381. 8 of Strom. v. 71. 1-3 describing the via negativa: the end of this process car' ddaipeow
* P is the povds, which is connected with Christ, the Logos. In order to reach God, it ix The idea that God is d necessary to go even beyond the povds.
( Clement to interpret the ; 5 On the conception of the number one in the Corpus Hermeticum see especially as hinting at the darkne Festugiére, op. cit., chapter III, pp. 18 ff.
God. Here also Clement '