since they, according to him, had been originated by the divine
CONCLUSION | 1. Clement's use of Greek philosophical doctrines goes far systems and his 'eclecti beyond the borrowing of some terms which do not influence his into account the cultural Christianity at all and which represent only a superficial tinge:
2. Gnosis, as we have in ethics, in the theory ofpistis, in gnosis, in the question of the intelligible realities and origin of the world, and in theology Clement has produced a But this contemplation i process of Hellenization of Christianity which is closely parallel complete dwd@eva and d to the process of Hellenization ofJudaism which is characteristic
; esoteric teaching. Only Ch of Philo's work. Clement does not borrow a few doctrines or man to reach the moral 'terms' of Greek philosophy simply because he wants to speak by dpotwous #e@ and impar with the heathen philosophers in their own language in order to Christ is therefore the so convert them to his own religion; this aim, though present in ' of dmdBea, duolwors be Clement's intentions, is neither the sole nor the most important adopted by Clement but reason for his use of Greek philosophy. He wanted to transform his in the Christian idea of religious faith into a monumental philosophical system, to which God.? This is the element he allotted the task of reflecting the absolute truth.! He was
Neoplatonism. In Neopl well aware of the fact that he could not have built up such a human soul is the knowl system without making use of the materials represented by the E. R. Dodds has clearly Platonism of Philo and of the second century A.D. He could mediator between the 'on easily resort to Hellenism since he did not see between it and which transmits the kno Christianity that radical opposition which some modern theoenables him to attain it. logians like to see between these two forces but, on the contrary, mediate being is represen considered the best doctrines of Greek philosophy as practically as a metaphysical princip one and the same thing with the highest aspect of Christianity,
3. It is necessary, ther since they, according to him, had been originated by the divine 'Christian' solution to Logos. It is exactly the theory of the derivation of philosophy
'Christian' cannot, howe . from the Logos that enables Clement to consider it as the clue Christianity which Cleme for the interpretation of Scripture, i.e. as the instrument which in Alexandria at the endo enables the yuA1) ziazts to become the philosophical system reprefrom the manifold influen sented by gnosis? were so flourishing in E t The deep influence of Clement's cultural background on his century A.D.: in this perio Christianity appears particularly evident in two cases: neither and heresy had not yet the way in which Clement judges the individual philosophical in process of being drawn systems nor his 'eclecticism' is due to the fact that he, as a pletely unknown and th Christian, is able to separate the good from the evil, to choose to reveal it to a select fe the former and to reject the latter. In the first chapter we have an esoteric tradition was seen that Clement's utterances on the individual philosophical gnostic systems. Clement ! Cf. A. yon Harnack, Lehrbuch der Dogmengeschichte, Erster Band, 642: 'Dem
Clemens ist also die Gnosis... nicht nur ein Mittel, um das Heidentum und die * Chapter I, pp. 51-6 above.
Haresie zu widerlegen, sondern sie ist ihm zugleich das Mittel, um das héchste ? See chapter II, pp. 113-17 und innerste des Christentums erst zu erreichen und darzulegen."
3 Proclus. The Elements of Theo 2 Chapter I, pp. 56-7 above.
* H. Chadwick, 'Clement of uJ | CONCLUSION that he considered his teacher Pantaenus as one of the depositaries of this esoteric tradition going back to the apostles and to Christ," we can easily infer that Pantaenus himself, though not BIB adhering to any particular gnostic system, was under the direct influence of these gnostic ideas.? In fact, Christian Gnosticism
AALL, A, Geschichte der Logoside must be regarded as the source of the Christian element which —— Geschichte der Logosidesin .
'# tisfactory solution to his NeoALEITH, E., Paulusversténdnis in enabled Clement to give a sa RY.
Anpres, F., Die Engel und Ddm platonic problems.
(1926), 13-27, 129-40, 307ANDRESEN, C., 'Justin und de : pads ee efi om : en s which has come down to us has been collected
157-95ence about Pantaenus whi S "
+ ~, ms , by aon Harn. Geschichte der altchristlichen Literatur bis Eusebius, Erster Theil, —— Logos~pop ene agi-6, and G. Bardy, RSR 27 (1937), 66 ff. Bardy rightly draws attention to the ARMETRONG,, abe Cc a gnostic character of Alexandrine Christianity and brings Pantaenus into connecand the Cappadocians ,» TU tion with it (see especially pp. 72-4 and 78). a review of Weber's book '
ArniM, VON I., De octavo Clemen Arnovu, R., 'Platonisme des Pé Baert, E., 'Le théme de la vis drie et S. Grégoire de Nys 460-80).
Baey, C., Epicurus. The Extan BARDENHEWER, O., Geschichte burg, 1913); Zweiter Band Barpy, G., Clément d'Alexandrie —— 'La spiritualité de Cléme 81-104, 129-45.
—— 'Aux origines de l'école d Bartn, P., and GorpEeckeMey a — G., Kdijpevros Ad '
Baupry, J., Atticos. Fragments ] Baudry (Paris, Les Belles Let Bauer, W., Rechtgldubigkeit un BaAumxer, C., 'Die Ewigkeit d —— Das Problem der Materie i Baur, F. C., Die christliche Gnos geschichtlichen Entwicklung (Ti Béxts, G., 'De continua orati (Romae, 1942).
Brevcxg, I. A., Dissertatio de Cle Bice, C., The Christian Platonis Bruck, R.S., Meno, edited with I Béuuic, A., and Las, P., 'Ko von Nag-Hammadi', Wissen Halle-Wittenberg (1963).