2. Genesis 6.2-4 and its Challenge to Clement's Hermeneutics

2. Genesis 6.2-4 and its Challenge to Clement's Hermeneutics

the sexual encounters of angels with human women 151 of Alexandria, came to the conclusion that God appointed the angels over the nations to provide humanity with wisdom.19 These interpretations also influenced Clement of Alexandria's assessment of the biblical story. Taking into account the Jewish and Jewish-Christian elements of Clement's background it most surprising that Philo of Alexandria's exposition of the theme in De gigantibus did not draw much of Clement's attention, possibly because Philo's exegesis served a different purpose to Clement's.20 Clement uses the story to illustrate one of the possible sources of philosophy, as a stolen value transmitted by the celestial powers to human beings.21 Thus, on this occasion,

Clement remained closer to the Jewish apocalyptic (1 En. 16:3) than to Philo. But it would be a mistake to think that Clement's only read the story as an argument for the uniquely negative origin of human wisdom. Clement's theory is much more balanced and positive about the role of divine providence, which allowed some sinful acts to happen, but is still able to produce good for humanity. The union of angels and women is one of these episodes which in Clement's hermeneutics leads to the positive outcome from a negative experience.

Having briefly sketched the cultural background to Clement's interpretation of Genesis 6:2-4, we may now turn to the evidence from his existing works.

2. Genesis 6.2-4 and its Challenge to Clement's Hermeneutics Clement's oeuvre contains a number of comments on Genesis 6.1-4, together with its Enochic interpretation. However in Clement's case the use of the mythologoumenon serves a specific pedagogical and theological agenda. Clement's own adaptation reveals also more

19 According to Bauckham, there are four theories of the origin of philosophy from a divine source in Clement's works. In two theories, the angels play the crucial role: "they are (a) that common human reason has enable the philosophers to discern the truth; (b) that divine inspiration, mediated by the angels of the nations, has given truth to the barbarian sages, from which Greek derived their wisdom … (c) that the Greek philosophers have 'stolen' knowledge from Moses and the Hebrew prophets,

(d) that the fallen angels stole philosophy from heaven and taught it to humanity"

(R. Bauckham, "The Fall of the Angels as the Source of Philosophy in Hermias and Clement of Alexandria", Vigiliae christianae 39 (1985): 323.

20 Philo, like Josephus (Ant. 1.72–74), while commenting on the problematic passage from Genesis focuses more on the nature of the giants as corrupt beings rather than on the issue of the origin of wisdom among human beings.

21 See Clement, Strom. 5.10.2; 7.6.4.

clement of alexandria on trial

details about the character of the audience and readers whom he wished to address. He is interested in the story for not just one, but several reasons. First, as Bauckham points out, the myth had important apologetic value for Clement, inasmuch as it dealt with the negative attitude of some of his Christian opponents to Greek philosophy.22

This motif was earlier examined by Lilla.23 In Bauckham's view, Clement's explanation was intended to convince his fellow Christians about the essentially positive value of Greek philosophy and its importance for theological education. Even, the argument goes, if philosophy (or wisdom) was brought to this world by indecent means, it still has substantial value as it originates in the divine world from which it was 'stolen'. It could be useful in Christian ethical education, it may strengthen Christian faith and it says something important about the nature of the Creator of the universe. Clement's positive attitude and optimistic hermeneutics highlighted those values of Greek wisdom.

On the other hand, Catholic24 and Gnostic25 Christians, who were less positive about Greek philosophy than Clement, used the passage to explain the origins of various forms of evil. However, although

Clement agreed that wisdom was stolen by an evil spirit (ὁ δὲ διάβολος), it is still, by God's providence,26 a gift for humanity and "is not harmful".27

Lilla and Bauckham convincingly argue, that Clement's adaptation of the myth contains an apology for the value of philosophy, or at least

22 Bauckham, "The Fall of the Angels", 324–5.

23 Lilla, Clement of Alexandria, 34–41.

24 See Justin, 2 Apol. 5; Tatian, Or. 7.2–6; Athenagoras, Legatio. 24; Tertullian,

Cult. fem. 1.2; 2.10; Adv. Marc. 5.18; Idol. 9; Irenaeus, Dem. 18; Clementine Homiles,

8:18; Methodius of Olympus, Res. mort. 1.37.

25 For example, Ap. John 29:16–30:9 presents another variation of the biblical scenario. After the first attempt to seduce human women, the 'angels' (Ⲛ̅ⲀⲄⲄⲈⲖⲞⲤ) change their appearance and under the cover of darkness, which symbolises the flood, had intercourse with the daughters of men giving women gold, silver, gift

(ⲞⲨⲆⲰⲢⲞⲚ), copper, iron, metal (ⲞⲨⲘⲈⲦⲀⲖⲖⲞⲚ) and various kinds of 'things'

(ⲈⲒⲆⲞⲤ) as well as leading the offspring 'to many deceptions' (ⲠⲖⲀⲚⲎ). In this tradition, the angels are not fallen but they are sent rather to produce human offspring not the giants. The Apocryphon of John represents here the Sethian type of Gnosticism (see

M.A. Williams, "Sethianism", in A Companion to Second-Century Christian 'Heretics',

32–63).

26 Clement, Strom. 7.6.4. Here Clement states that God provided the nations with philosophy through "the inferior angels" (διὰ τῶν ὑποδεεστέρων ἀγγέλων), the guards of the nations, which this time refers to another theologoumena from Deut.

32:8, 9.

27 Clement, Strom. 1.83.2. 1.81.1–1.87.6 contains Clement's eulogy of philosophy.

the sexual encounters of angels with human women 153 for some of its schools such as, for example, Heraclites, Pythagoras,

Plato and the Stoics. However to this line of interpretation, I would like to add another, which is, in my view, even more important.

Clement adapted the motif of the fallen angels, as it provided a picturesque representation of the fall of spiritual beings under the power of sensual attraction, pleasure (εἰς ἡδονὰς). The angels were led by sensual desire for the women, and ipso facto they lost their spiritual status.

This interpretation can be found in Book 5 of the Stromateis:

To which also we shall add, that the angels who had obtained superior rank, having sunk into pleasures, revealed to the women the secrets which had come to their knowledge; while the rest of the angels kept the secret until the coming of the Lord.28

The motif of dangerous sensual attraction, which so tragically misled the angels with catastrophic consequences, is repeated also on other occasions in the Paedagogue: "The example of these are the angels, who renounced the beauty of God for a beauty which fades, and so fell from heaven to earth",29 and in the Stromateis: "Even some angels when they lost self-control being caught by sexual desire, ultimately fell from heaven to earth."30 To Clement who may have wished to pass on this serious warning to his disciples, the desire for sensual pleasure must be kept under very strict discipline, if not even totally eradicated

(ἀπάθεια).31 Otherwise, if the angels "were seized by desire" and 28 Ibid. 5.10.2: οἷς δὴ κἀκεῖνα προσθήσομεν ὡς οἱ ἄγγελοι ἐκεῖνοι οἱ τὸν ἄνω κλῆρον εἰληχόντες κατολισθήσαντες εἰς ἡδονὰς ἐξεῖπον τὰ ἀπόρρητα ταῖς γυναιξίν, ὅσα γε εἰς γνῶσιν αὐτῶν ἀφῖκτο, κρυπτόντων τῶν ἄλλων ἀγγέλων, μᾶλλον δὲ τηρούντων εἰς τὴν τοῦ κυρίου παρουσίαν. For a good summary of Clement's theory on the origin of philosophy as a gift from the angels, see Boulluec, Stromata V, 66–7. Boulluec points to the difference on this subject between Clement and other Christian apologists, such as Tertullian, Anima, 2.2.

29 Clement, Paed. 3.14.2: ∆εῖγμά σοι τούτων οἱ ἄγγελοι τοῦ θεοῦ τὸ κάλλος καταλελοιπότες διὰ κάλλος μαραινόμενον καὶ τοσοῦτον ἐξ οὐρανῶν ἀποπεσόντες χαμαί.

30 Clement, Strom. 3.59.2: ἤδη δὲ καὶ ἄγγελοι τινες ἀκρατεῖς γενόμενοι ἐπιθυμίᾳ ἁλόντες οὐρανόθεν δεῦρο καταπεπτώκασιν.

31 Lilla notes three points on which Clement's doctrine of πάθος is based: "the tendency to consider it as produced by the irrational parts of the soul, the tendency to connect it with sensation and body, and the implied refusal to regard it as a wrong judgment of reason" (Clement of Alexandria, 87). The doctrine of ἀπάθεια plays a central role in Clement's theory of ethical progress towards Gnostic perfection. It is thus necessary for the further stage of Christian maturity to master the passions which distract the pupil from advancement. I see Clement's interest in the fall of the angels as one aspect of his pedagogical effort to exemplify the power of passions and the need to gain control over them, see the context of Strom. 3.59.2. In my view, this intention

clement of alexandria on trial

"became bound by their own passion, from which they cannot be converted",32 then even more so Christians, as human beings, are in danger of seduction by their uncontrolled carnal excitement. In the light of these statements it seems to be quite evident that to Clement the Scriptural narrative provides an exemplar (ὁ τύπος), not a fact (ἡ ἱστορία).33 Clement elaborates the motif of the angelic fall, as a cautionary tale of "what can happen when…" and hopes that the fate of the spiritual beings who lost their status because of sensual desires will convince his readers about the danger of a life dominated by uncontrolled passions. In Clement's exegesis, sensual desire and the wrong choice had changed the angels into demons making them the apostates (et quoniam apostatae). The frightening example of the loss of their original majesty and place in the world shows the danger of πάθος. At the same time, the fall of the angels because of the weakness of the sensual element echoes Philo's exposition of the theme of Adam,

Eve and the snake. Clement knew Philo's exegesis, and it lies in the background of his own interpretation.

But this colourful motif finds its further rhetorical expansion in Clement's project of Christian perfection. This time while he promoted his understanding of Christian-Gnostic advancement, the ultimate stage of maturity is denoted as "equality with the angels"

(ἰσάγγελος).34 There is a direct link in Clement's theory of perfection (τελείωσις) between the degree of "freedom from passions" and the attainment of the highest status represented by the 'gods', that is the spiritual beings or the angels:

"God stood in the congregation of the gods; in their midst he judges gods" [Ps. 82:1]. Who are the gods? They are those who mastered pleasure, who rise above the passions, those who know their actions, who are the Gnostics, who are superior to the world. Then Lord says: "I said played one of the most important roles in Clement's interest in the motif of the fallen angels.

32 See Clement's comment to the Epistle of Jude (Frg., in Stählin, Clemens Alexandrinus, 3:207).

33 To compare, other uses of ὁ τύπος can be found in Clement, Strom. 1.31.3, 2.20.2; Paed. 1.23.1, 1.47.4.

34 The notion of ἰσάγγελος constantly recurs in Clement's oeuvre as one of the main descriptions of the perfect Gnostic life: "angel-like" life/contemplation or "equality with angels". This ideal is linked with Jewish use of the notion in, for example, 2 En. 22:10; 24:1; Ascen. Is. 9:30, 37-43. See also M. Himmelfarb, Ascent to Heaven in Jewish and Christian Apocalypses (Oxford: Oxford University Press, 1993), 56–7.

the sexual encounters of angels with human women 155 you are gods and all of you sons of the Most High" [Ps. 82:6].35 To whom is the Lord speaking? To those who have detached themselves as far as possible from everything that is human.'36

The Gnostics, the perfected Christians in Clement's theory, are those who achieved freedom from passions, calmed conflicting desires, gained unity and integrity of life. The Christian Gnostics, men or women, thus detached themselves from everything that was human

(τοῖς παραιτουμένοις ὡς οἷον τε πᾶν τὸ ἀνθρώπινον) and focused on the contemplation of the will of God, become in some sense an 'angel'

(οἷον ἄγγελος ἤδη γενόμενος).37 To reach the highest position or becoming a 'god', means in Clement's theory of perfection, to exist in a similar way to the angels who serve God through the divine liturgy38 and humanity by the care of their souls and teaching spiritual progress.39 The blessed 'ascent' towards angelic life, may be seen as reversal of the shameful fall or 'descent'. In one section from his Stromateis,

Clement explains:

The one who has moderated passions and trained himself for freedom from sensual desires, and developed the quality of Gnostic perfection is now "equal to the angels".40

To resemble the angels means to achieve the closest contemplation of God. It also means to imitate the pure spirits in their worship of him, to love him with total devotion and everyone else because of him.

Clement's idea of "angelic life2" or "equality with the angels" denotes 35 On Clement's assimilation of Psalm 80 into his doctrine of deification, see A. van den Hoek, " 'I said, You Are Gods …': The Significance of Ps 82 for Some Early

Christian Authors", in The Use of Sacred Books in the Ancient World, ed. L.V. Rutgers,

P.W. van der Horst, H.W. Havelaar and L. Teugels, Biblical Exegesis and Theology 22

(Leuven: Peeters, 1998), 203–19.

36 Clement, Strom. 2.125.4–2.125.5: "ὁ θεὸς ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ". τίνας ταύτους; τοὺς ἡδονῆς κρείττονας, τοὺς τῶν παθῶν διαφέροντας, τοὺς ἕκαστον ὧν πράσσουσιν ἐπισταμένους, τοὺς γνωστικούς, τοὺς τοῦ κόσμου μείζονας. καὶ πάλιν "ἐγὼ εἶπα, θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες" τίσι λέγει ὁ κύριος; τοῖς παραιτουμένοις ὡς οἷον τε πᾶν τὸ ἀνθρώπινον.

37 Ibid. 4.155.4.

38 Ibid. 7.35.1–7.49.8.

39 Ibid. 7.6.4 (angels); 7.52.1–7.54.4 (Gnostics).

40 Clement, Strom. 6.105.1: ὁ τοίνυν μετριοπαθήσας τὰ πρῶτα καὶ εἰς ἀπάθειαν μελετήσας αὐξήσας τε εἰς εὐποιίαν γνωστικῆς τελειότητος "ἰσάγγελος" μὲν ἐνταῦθα. As noted by Hoek, Clement sometimes uses θεός and ἰσάγγελος as synonyms, e.g., Strom. 7.57.5. I see this particular case as a part of that identification (see

Hoek, " 'I said, You Are Gods…' ", 216, where she refers to D. Wyrwa, Die christlischen Platonaneignung in den Stromateis des Clemens von Alexandrien (Berlin and New York: De Gruyter, 1983), 294.

clement of alexandria on trial

Christian-Gnostic perfection. But it does not alienate the contemplative saint from his or her service to other people. Like angels, the Gnostics perform dual service: first to God, then fellow Christians as their teachers, instructors and spiritual guides.

To sum up: in my view, Clement returns to the attractive notion of 'descent'/'ascent' with a new perspective. In order to illustrate to his audience the purpose of the virtuous Gnostic life free from passions, he refers to the idea of "angelic life". This kind of existence is the outcome of a new identity and self-understanding, which turns believers towards the highest reality and motivates their pursuit of virtues, including ἀπάθεια. The topos exemplifies very well the final phase of the construction of a new Christian differentiation, as through this ascent and advancement or elevation the Gnostic will become 'angellike', which means focused on the liturgical worship of God. The motif from Jewish apocalyptic literature41 and the Jewish-Christian tradition42 re-emerges with rhetorical strength to appeal to Clement's audience.

One final question must be asked: "Why did Clement of Alexandria pay so much attention to the fall of angels and then, return to the concept of angelic status achieved through growth in virtue, knowledge and love?" Riding's short paper shows that Clement aimed to reach those Greeks who were interested in the Christian faith.43 Many arguments support this view, including Clement's elaboration of the 'theft' of philosophy by the angels. However, I would like to emphasise that among Clement's disciples and readers there must have been a significant group acquainted with Jewish apocalyptic and Jewish-Christian interpretations of the same mythologoumenon. For them, Clement developed and promoted the concept of the possible return to the angelic stage by human beings, which presents a specific climax of perfection and the end of the history of salvation. To those among Clement's disciples who not only knew about the story from a general introduction into Christianity, but also cherished the idea of an angelic-like state which culminates in the worship and contemplation of God as "it was at the beginning", the whole journey under Clement's guidance reaffirmed that this ultimate aim can be reached. In the extension of that motif, the original harmony can be re-established.

41 e.g. 2 En. 21:1; T. Levi 3:5-6.

42 e.g. Ascen. Is. 8:16-18.

43 Ridings, "Clement of Alexandria".

the sexual encounters of angels with human women 157 Heaven and earth can coexist in harmony, angels and human beings, now perfected, purified and free from passions, may be members of the same choir or celestial assembly.44

Responding to Photios' accusation has required a contextualised elaboration of the motif of the fallen angels in Clement's works as well as in its immediate context. It is possible to see how Clement reinterpreted the original story in order to promote the value of Greek philosophy and to endorse a specific interpretation of Christian-Gnostic perfection. Therefore I would conclude that while Clement used the story of the sexual union between the angels and the human women, his main concern was related to those two important aspects which play so crucial a function in his theory of the genesis of wisdom as well as theory of the eschaton of human destiny. This time, Photios's charge might be upheld. In his Hypotyposes, Clement of Alexandria might well have accepted the idea of the sexual transgression of the angels, their fall into sexual pleasure and the transmission to their offspring of some elements of divine Wisdom. But this belief and the interpretation of the story, as we have pointed out, was a locus communis in Jewish apocalyptic literature and early Christian thought. It is possible that Clement re-examined the whole issue, or summarised his views in the lost Hypotyposes in a way that provoked Photios' anger.

Theologians, such as Clement of Alexandria, Theognostos and Origen more or less openly accepted the possibility that angels had a corporeal nature. On other occasions, Clement and Theognostos especially, sounded to Photios' ear intelligible and correct and their teachings unveiled a great deal of 'holy' doctrines (τῶν ἱερῶν διδασκάλους μαθεμάτων).45 But in a few cases, they talked 'nonsense', as in the case of their idea of refined angelic 'bodies'. To Photios, their speculative opinions, based on flawed exegesis, overemphasised 'the spiritual' at the expense of the material elements in theology, worship and even

Christian art. Their ubiquitous and unceasing allegory was a form of escapism, rather than a sublime comprehension of reality. It led to a miscomprehension of theology and a failure to understand the valid means of salvation. Clement and Origen especially, developed an approach which would later lead to an over-emphasis on the 'pneumatic', 'esoteric' element of Christianity, while seeing the material as marginal and irrelevant. Finally, it led to the extreme conclusion that 44 Clement, Strom. 7.49.4–7.49.8, 7.87.3–7.87.4.

45 Liber de Spiritus Sanctus mystagogia, 75 (PG 102, 356C).

clement of alexandria on trial

'the spiritual' could not be represented by the material. The iconoclasts of Photios' own time were, to him, extreme inheritors of this 'spiritualising' approach.46 To Photios, a zealous promoter of Christian orthodoxy, his recent theological struggle had its roots in early Alexandrian speculation, or at least in some of its fruitless variations. Yet, his ardent effort to combat heresy projected rather than discovered errors in Clement's oeuvre. Photios saw in an expression of early Christian moralistic catechesis the embodiment of later sacrilege. Finally,

Photios as an admirer of clarity in theological thinking could not accept ambiguity in exegesis. From his perspective, Clement's views ridiculed the seriousness of Christian faith while producing some ludicrous opinions.

46 It is not an accident that the fifteenth statement of the Seven Ecumenical Council in Nicea (787 ce) contains the following passage: "We declare that, next to the sign of the precious and life-giving cross, venerable and holy icons … may be set in the holy churches of God … These may be icons of our Lord and God the Saviour Jesus

Christ, or of our pure Lady the holy Mother of God, or of honoured angels, or of any saint or holy man" (the translation follows Louth, Greek East and Latin West, 62).

conclusion

CONCLUSION

The 'errors' Photios found in Clement's Hypotyposeis have provided us with fascinating philosophical and theological material to examine.

But this examination obviously has its limits. Until the lost Hypotyposeis is discovered, it will be hard to say more about Clement's exegesis in this particular work. Consequently this study must leave some loose ends. Nonetheless the eight accusations that provoked this research revealed new theological and philosophical themes in Clement's work as well as new literary borrowings. This knowledge provides new insight into the vibrant, intellectually stimulating background of his academic milieu in Alexandria. Photios' principal thesis that Clement held some 'blasphemous' views in the Hypotyposeis cannot be upheld by this investigation. Clement elaborated on a number of possible theological and philosophical theories, later recognised as 'heretical', in order to reject or correct the erroneous views found among his contemporary Christian opponents.

Photios' synopsis in the Bibliotheca mentioned issues which are otherwise not easily detectable in Clement's extant works. Those issues have their own importance as examples of the development of theology in second-century Alexandria. When examined one by one, the controversial statements reveal Clement's particular dialogue and polemic with ancient sources and theologians. His controversial statements point to possible sources for his thought in Jewish-Christian literature, Jewish pseudepigrapha, Stoicism and Middle Platonism.

These statements appeared in Clement's polemics against his opponents' hypotheses, speculations and more mythological elaborations of Scriptural motifs. The richness of the original cultural framework in which Clement worked was highlighted by Photios' critical synopsis, albeit unintentionally. These elements are noticeable to various degrees in Clement's other works, but Photios' brief synopsis magnified some of them, offering unique access to less well-known or studied areas of Clement's theology and philosophy. Photios' eight charges point like signposts to these areas, and providing us with those 'signposts' is his greatest contributions to our knowledge of the nature and context of the Hypotyposeis. There is no doubt that Photios did not invent the accusations, but he misunderstood Clement's com plex

clement of alexandria on trial

theology as well as his vocabulary, which were closely tied to secondcentury Alexandria. Although Photios summarised the eight statements, he did not supply any wider literary context or any long quotations from the lost document. We have to trust Photios' memory and good intentions. Therefore only through searching for analogical statements we were able to discover the context of Clement's possible pronouncements and to engage with the themes from the Hypotyposeis, which might otherwise have remained incomprehensible. We have to acknowledge that a major problem with Photios as Clement's accuser, is that we have serious grounds to doubt the accuracy of his testimony.

It seems likely that he modified Clement's views in order to provide his readers with an explanation of the origins of ninth-century controversies, such as iconoclasm, or the theologies of some heretical cults, such as the Paulicians. I believe that Photios elaborated upon the history of Christian doctrine in a way that would support his own theological stance. The Hypotyposeis thus delivered some useful arguments against errors that challenged Photios' understanding of orthodoxy.

As such, these errors were assessed, judged and rejected as blasphemous. It did not help either that Clement of Alexandria lived before Origen and that Clement's understanding of many issues, although expressed in the same language, differed from Origin's later elaboration. Photios by the very nature of his vocation as promoter of orthodoxy narrowed his scope to issues which he found close to the position of his theological opponents, even if some of the parallels in Clement's works lay on the margin of his main teaching and theory.

However, we should express our gratitude to Photios for preserving those very fragmentary summaries and highly critical charges as they have directed our attention to an 'unknown' or 'less known' Clement of Alexandria. I would like to make three points which are the outcome of this study. First, Clement of Alexandria was faithful to the Scriptures and Scriptural revelation. Secondly, he was faithful to the doctrine, as he understood it. Thirdly, the controversies highlight his originality as theologian.

Clement of Alexandria, often portrayed as a theologian with a philosophical interest, was, in my view, first and foremost an exegete, a careful pedagogue and always faithful to his Church. The Scriptures, both 'testaments' and their concealed and public messages revealed by the allegorical method, were at the centre of his academic reflection, interpretation and pronouncement. Clement included in his exegesis

Christian documents which were later disqualified as part of divine

conclusion

revelation (e.g., Gospel of the Hebrews, Gospel of the Egyptians, possibly a secret Gospel of Mark). These biblical or Scriptural sources where communicated to his audience or disciples within a philosophical framework. Although the Hypotyposeis is lost, I believe that it had a similar structure and purpose. The eight remarks made by Photios, suggest a hermeneutical commentary on the Hebrew and Christian

Scriptures, within a substantial philosophical framework. As we know from Clement's other works, he referred to passages from his favourite books of the Hebrew Scriptures alongside the documents of the New

Testament on almost every page. These two 'testaments' were to him organically interwoven, unlike the case of one of his opponents:

Marcion. Biblical narrative provided Clement with the crucial stimulus in his theological and philosophical reflection, not vice versa.

Unlike some radical Gnostics of his time (e.g., Theodotus), Clement did not hijack biblical imagery and metaphors to promote new meanings, but rather he looked to philosophy to provide him with useful tools to comprehend the richness and depth of biblical thought.

Clement of Alexandria worked with the Scriptures to fulfil his role of pedagogue. He wished to introduce as many people as possible into his ecclesiastical community and then to nourish them and guide them towards a more advanced faith. This ideal was the essential ingredient of his theory of God and salvation.

Clement of Alexandria was a brave theologian, who remained faithful to his understanding of the Church. Although Photios' accusations place Clement 'outside' mainstream Christianity, there is no doubt, in my mind, that on many occasions Clement confessed and proved that he wished to be a part of the apostolic legacy. He was strongly opposed to the fragmentation of the Christian community into particular schools or sects. His pedagogy and hermeneutics emphasised the need for a coherent theory of interpretation, which agreed with the teaching of the apostles. He was equally clearly opposed to the growing 'anarchy of interpretations' of his time. Clement saw himself as a disciple of his beloved Pantenaeus, as a spiritual heir of the apostles, particularly

Paul, and as a guardian of the legacy of the Hebrew prophets and Moses' himself. But this genuine commitment did not limit his thought or his desire to include the best, the most valuable, the noblest elements of pagan culture in his new outline of Christian doctrine. On the contrary, his attachment to the Church of the divine Logos prompted him to enter, or rather return to, pagan culture certain that none of it would be foreign to the Christian mind. He was critical,

clement of alexandria on trial

cautious and selective and therefore, although he crossed the boundaries on many occasions, he remained faithful to the core of Christian belief. The freedom of Clement's mind, flexibility, attention and interest was incomprehensible to later orthodox theologians, such as Photios.

Clement of Alexandria was a very original, creative theologian. He was not interested in yet another reproduction of what was already accepted as Christian doctrine. He searched for new expressions, a new, possibly, deeper understanding of emerging Christian belief.

Certainly, the fact that the next generation of Christians in Alexandria and outside witnessed the genius of Origen did not help Clement's legacy. But in comparison with the apostolic Fathers, the early

Christain apologists, even with great minds like Tertullian, Irenaeus of Lyons and Valentinus, it is possible to note that Clement's theology produced one of the most attractive visions of a compassionate God, caring Logos-Christ and a joyful, virtuous and philosophical life which organically led to a mystical, profound and personal union with the Creator, and some of Photios' accusations echoed that creative, positive theology. To some extent Clement's closest ally in theological creativity was Philo of Alexandria, but Clement went further even than Philo, not only in his assimilation of Platonism, Stoicism and Neopythagoreism, but also in his more open approach to the Bible.

Clement's understanding of the divine Logos, although in many aspects inspired by Philo, motivated him to an even more open and attentive encounter with the whole Bible and culture of his time.

Clement's originality as a biblical commentator can be seen even through the short notes left us by Photios.

In summary, all the accusations which seem to show Clement held heretical notions and theories reveal rather a different picture. It was

Clement's great commitment to apostolic teachings that prompted him to elaborate on the foundation of Christian doctrine, which was faced with serious challenges: metaphysical, theological and anthropological. He was searching for an intelligent, academic and critical response to those challenges which spread like an infection among Christians in Alexandria. In order to discover an effective medication, he studied the nature of the dangerous viruses. This was misunderstood by Photios who noted only the presence of foreign bodies in the theological tissue of Clement's Hypotyposeis.

bibliography

BIBLIOGRAPHY

Clement of Alexandria: Works Quoted Butterworth, G.W. (trans.), Clement of Alexandria: The Exhortation to the Greeks, The Rich Man's Salvation, To the Newly Baptized, LCL (Cambridge, MA: Harvard

University Press, 1919).

Casey, R.P. (ed.), Clement of Alexandria: The Excerpta ex Theodoto of Clement of Alexandria, Studies and Documents 1 (London: Christophers, 1934).

Marcovich, M. (ed.), Clementis Alexandrini Paedagogus, Supplements to Vigiliae christianae 41 (Leiden and Boston: E.J. Brill, 2002).

——— Clementis Alexandrini Protrepticus, Supplements to Vigiliae christianae 34 (Leiden and Boston: E.J. Brill, 1995).

Stählin, O. (ed.), Clemens Alexandrinus, vol. 2: Stromata Buch I–VI, ed. L. Früchtel,

Die griechischen christlichen Schriftsteller 15 (Berlin: Akademie-Verlag, 1985).

——— Clemens Alexandrinus, vol. 3: Stromata Buch VII und VIII, Excerpta ex Theodoto, Eclogae propheticae, Quis dives salvetur, Fragmente, ed. L. Früchtel and U. Treu, Die griechischen christlichen Schriftsteller 17 (Berlin: Akademie-Verlag,

1970).

——— Clement Alexandrinus, vol. 4, Register, ed. U. Treu, Die griechischen christlichen Schriftsteller 39 (Berlin: Akademie Verlag, 1980).

Sagnard, F. (ed.), Clément d'Alexandrie: Extraits de Théodote, Sources chrétiennes 23

(Paris: Cerf, 1948).

Photios: Works Quoted Henry, R. (ed.), Bibliothèque, texte établie et traduit, 8 vols (Paris: Les Belles Lettres,

1957–77).

Laourdas, B. (ed.), Photiou Homiliai, Hellenica 12 (Thessaloniki, 1959).

——— and L.G. Westerink (eds), Epistulae et Amphilochia, 6 vols (Leipzig: Bibliotheca

Teubneriana, 1983–88).

General Bibliography Ahrweiler, H., "Sur la carrière de Photios avant son patriarcat", Byzantinische

Zeitschrift 58 (1965): 348–63.

Alexakis, A., "Was there Life beyond the Life Beyond? Byzantine Ideas on Reincarnation and Final Restoration", Dumbarton Oaks Papers 55 (2001): 155–77.

Alexander, P.S., "The Targum and Early Christian Exegesis of the 'Sons of God' in Genesis 6", Journal of Jewish Studies 23 (1972): 60–71.

Anton J.P., "The Aristotelianism of Photios' Philosophical Theology", in Aristotle in Late Antiquity, ed. L.P. Schrenk (Washington, DC: The Catholic University of America Press, 1994), 158–83; repr. Parnassus 54 (1994): 19–45.

bibliography

Ashwin-Siejkowski, P., The Apostles' Creed and its Early Christian Context (London and New York: Continuum, 2009).

——— Clement of Alexandria: A Project of Christian Perfection (London and New York: Continuum, 2008).

Attridge, H.W., and E. Pagels (trans.), The Tripartite Tractate, in The Coptic Gnostic

Library: A Complete Edition of the Nag Hammadi Codices, vol. 1 (Leiden: E.J. Brill,

1985).

Auffarth, C., and L.T. Stuckenbruck (eds), The Fall of Angels, Themes in Biblical

Narrative 6 (Leiden: E.J. Brill, 2004).

Ayres, L., Nicaea and its Legacy: An Approach to Fourth-Century Trinitarian Theology

(Oxford: Oxford University Press, 2006).

Baranov, V.A., "Origen and Iconoclastic Controversy", in Origeniana Octava: Origen and the Alexandrian Tradition, 2 vols, Bibliotheca Ephemeridum Theologicarum

Lovaniensium 164A, 164B (Leuven: Peeters Publishers, 2003), 2:1044–52.

Barthrellos, D., "The Monothelite Heresy of the Seventh Century", in The Byzantine

Christ. Person, Nature, and Will in the Chrystology of Saint Maximus the Confessor

(Oxford: Oxford University Press, 2004), 60–98.

Barr, J., Biblical Words for Time (London: SCM Press, 2nd edn, 1969).

Bauckham, R. J., "The Fall of the Angels as the Source of Philosophy in Hermas and Clement of Alexandria", Vigiliae christianae 39 (1985): 313–30.

——— Jude, 2 Peter, Word Biblical Commentary 50 (Waco: Word Books Publishers, 1983).

Baumann, H., Das doppelte Geschlecht: Ethnologische Studien zur Bisexualität in Ritus and Mythos (Berlin: Dietrich Reimer, 2nd edn, 1980).

Berchman, R.M., From Philo to Origen: Middle Platonism in Transition, Brown Judaic

Studies 69 (Chico: Scholars Press, 1984).

Bethge, H-G., B. Layton and Societas Coptica Hierosolymiana (trans.), On the Origin of the World, in The Coptic Gnostic Library: A Complete Edition of the Nag

Hammadi Codices, vol. 2 [Leiden: E.J. Brill, 1989].

Børresen, K.E. "God's Image, Man's Image? Female Metaphors Describing God in the Christian Tradition", Temenos 19 (1983): 17–32.

Boulluec, A. le, La notion d'hérésie dans la littérature grecque IIe–IIIe siècle, vol. 2

(Paris: Études augustiniennes, 1985).

——— Stromata V, Sources chrétiennes 279 (Paris: Cerf, 1981).

Bracht, H., "Monachesimo orientale, II: Influssi politico-culturali", Dizionario degli

Instituti de Perfezione 5 (1978): 1707–17.

Brin, G., The Concept of Time in the Bible and the Dead Sea Scrolls, Studies on the Texts of the Desert of Judah 39 (Leiden: E.J. Brill, 2001).

Broadie, A., A Samaritan Philosophy: A Study of the Hellenistic Cultural Ethos of the Memar Marqah, Studia post-biblica 31 (Leiden: E.J. Brill, 1981).

Brook, J.A., "Clement of Alexandria as a Witness to the Development of the New Testament Canon", Second Century 9 (1992): 41–55.

Brooke, A.E., The Fragments of Heracleon, Newly Edited from Mss with an Introduction and Notes, Texts and Studies 1.4 (Cambridge, 1891; repr. Piscataway NJ: Gorgias

Press, 2004).

Brubaker, L., "Byzantine Culture in the Ninth Century: Introduction", in Byzantium in the Ninth Century: Dead or Alive? Papers from the Thirtieth Spring Symposium of Byzantine Studies, Birmingham, March, 1996, ed. L. Brubaker, Society for the Promotion of Byzantine Studies, Publication 5 (Aldershot: Ashgate, 1998), 63–71.

Buell, D.K., "Ambiguous Legacy: A Feminist Commentary on Clement of Alexandria's

Works", in A Feminist Companion to Patristic Literature, ed. A-J. Levine and M.M. Robbins (London and New York: T&T Clark, 2008), 26–55.

bibliography

——— Making Christians: Clement of Alexandria and the Rhetoric of Legitimacy (Princeton: Princeton University Press, 1999).

Burkert, W., Greek Religion (Oxford: Basil Blackwell, 1985).

Burrus, V., "The Heretical Women as Symbols in Alexander, Athanasius, Epiphanius and Jerome", Harvard Theological Review 84 (1991): 229–48.

Bury, J.B., "The Relationship of the Patriarch Photios to the Empress Theodora", The English Historical Review (April 1890): 255–8.

Carabine, D., "A Dark Cloud. Hellenistic Influences on the Scriptural Exegesis of Clement of Alexandria and the Pseudo-Dionysius", in Scriptural Interpretation in the Fathers: Letter and Spirit, ed. T. Finan and V. Twomey (Dublin: Four Court

Press, 1995), 61–74.

Casey, R.P., "Clement and Two Divine Logoi", Journal of Theological Studies 25 (1924): 43–56.

Castelli, E.A., "Paul on Women and Gender", in Women and Christian Origin, ed.

R. Shepard Kraemer and M.R. D'Angelo (Oxford: Oxford University Press, 1999), 221–35.

Charlesworth, J.H., The Old Testament Pseudepigrapha and the New Testament (Harrisburg, PA: Trinity International Press, 1998).

Clark, E.A., "Ideology, History and the Construction of 'Woman' in Late Ancient Christianity", in Feminist Companion to Patristic Literature, ed. A-J Levine and M.M. Robbins (London: Continuum, 2008), 101–24.

Clark, G. (trans.), Porphyry: On Abstinence from Killing Animals (London: Duckworth,

2000).

Cloke, G., This Female Man of God: Women and Spiritual Power in The Patristic Age,

AD. 350–450 (London: Routledge, 1995).

Colson, F.H., and G.H. Whitaker (trans.), Philo, vol. 5, LCL (Cambridge, MA: Harvard

University Press, 1934).

Constans, N., "World and Image in Byzantine Iconoclasm. The Biblical Exegesis of Photius of Constantinople", in The Contentious Triangle: Church, State and University. A Festschrift in Honor of Professor George Huntston Williams, ed.

R.L. Petersen and C.A. Pater, Sixteen Century Essays & Studies, vol. LI, (Kirksville:

Thomas Jefferson University Press, 1999), 101-2.

Corrington Streete, G., "Women as Sources of Redemption and Knowledge in Early Christian Traditions", in Women and Christian Origin, ed. R. Shepard Kraemer and M.R. D'Angelo (Oxford: Oxford University Press, 1999), 330–54.

Daley, B.E., The Hope of the Early Church: A Handbook of Patristic Eschatology (Cambridge: Cambridge University Press, 1991).

Daniélou, J., A History of Early Christian Doctrine Before the Council of Nicaea, vol. 1:

The Theology of Jewish Christianity, trans. J. Baker (London: Darton, Longman & Todd, 1964).

——— Message Evangélique et Culture Hellénistique aux IIe et IIIe siècle (Paris: Desclée,

1960).

——— "Typologie et Allégorie chez Clément d'Alexandrie", Studia patristica 4 (1961):

191–211.

Delcourt, M., Hermaphrodite: Mythes et rites de la bisexualité dans l'antiquité classique (Paris: Presses Universitaire de France, 1958).

Denzinger, H., Enchiridion symbolorum: Definitionum et declarationum de rebus fidei et morum (Barcelona: Herder, 1967).

Dezey, N., "Bardaisan of Edessa", in A Companion to Second-Century Christian 'Heretics', ed. A. Marjanen and P. Luomanen, Supplements to Vigiliae christianae

76 (Leiden: E.J. Brill, 2005), 159–84.

bibliography

Dillon, J., The Middle Platonists, 80 B.C to A.D. 220 (London: Duckworth, 2nd edn,

1996).

——— "A Response to Runia and Sterling", Studia philonica Annual 5 (1993): 151–5.

Diels, H.A., Doxographi Graeci (Berlin, 1879).

Duckworth, C., and E. Osborn, "Clement of Alexandria's Hypotyposeis: A French Eighteenth-Century Sighting", Journal of Theological Studies 36 (1985): 67–83.

Dunderberg, I., "The School of Valentinus", in A Companion to Second-Century Christian 'Heretics', ed. A. Marjanen and P. Loumanen, Supplements to Vigiliae christianae 76 (Leiden: E.J. Brill, 2005), 64–99.

Edwards, M.J., "Atticizing Moses? Numenius, the Fathers and the Jews", Vigiliae christianae 44 (1990): 64–75 ——— "Clement of Alexandria and His Doctrine of the Logos", Vigiliae christianae 54

(2000): 159–77.

——— Culture and Philosophy in the Age of Plotinus, Classical Literature and Society

(London: Duckworth, 2006).

——— "Gnostics and Valentinians in the Church Fathers", Journal of Theological Studies 40 (1989): 26–47.

——— Origen against Plato (Aldershot: Ashgate, 2002).

Eichrodt, W., Theology of the Old Testament, 2 vols, trans. J. Baker (London: SCM

Press, 1961, 1967).

Eijk, van, A.H.C., "The Gospel of Philip and Clement of Alexandria: Gnostic and Ecclesiastical Theology on the Resurrection and the Eucharist", Vigiliae christianae

25 (1971): 94–120.

Eliade, M., A History of Religious Ideas, vol. 1: From the Stone Age to the Eleusinian

Mysteries, trans. W.R. Trask (Chicago: University of Chicago Press, 1978).

——— "Fire", in The Encyclopaedia of Religion, 16 vols, ed. M. Eliade (New York:

Macmillan Publishing Company; London: Collier Macmillan Publishers, 1987), 5:340–46.

Florovsky, G., "Origen, Eusebius and the Iconoclastic Controversy", Church History

19 (1950): 77–96.

Fossum, J.E., The Name of God and the Angels of the Lord, Samaritan and Jewish Concepts of Intermediation and the Origin of Gnosticism, Wissenschaftliche

Untersuchungen zum Neuen Testament 36 (Tübingen: Mohr, 1985).

Fowden, G., The Egyptian Hermes: A Historical Approach to the Late Pagan Mind (Princeton: Princeton University Press, 1993).

Franzemann, M., Jesus in the Nag Hammadi Writings (Edinburgh: T&T Clark, 1996).

Gerson, L.P., Plotinus, The Arguments of the Philosophers (London: Routledge, 1994).

Gieschen, C.A., Angelomorphic Christology: Antecedants and Early Evidence, Arbeiten zur Geschichte des antiken Judentums und des Urchristentums 42 (Leiden:

E.J. Brill, 1998).

Giversen, S., and B. A. Paerson (trans.), Melchizedek, in The Coptic Gnostic Library:

A Complete Edition of the Nag Hammadi Codices, vol. 5 (Leiden: E.J. Brill, 2000).

Goldstein, R., and G.G. Stromusa, "The Greek and Jewish Origins of Docetism: A New

Proposal", Zeitschrift für antikes Christentum 10 (2006): 423–41.

Good, D.J., "Gender and Generation: Observation on Coptic terminology, with Particular Attention to Valentinian Texts", in Images of the Feminine in Gnosticism, ed. K.L. King (Philadelphia: Fortress Press, 1988), 23–40.

Gregory, A., Ancient Greek Cosmogony (London: Duckworth Publishers, 2008).

Guinot, J.N., L'Exégèse de Théodoret de Cyr, Théologie Historique 100 (Paris:

Beauchesne, 1995).

bibliography

Hägg, H.F., Clement of Alexandria and the Beginning of Christian Apophaticism, Oxford Early Christian Studies (Oxford: Oxford University Press, 2006).

Hägg, T., "Photios as a Reader of Hagiography: Selection and Criticism", Dumbarton

Oaks Papers 53 (1999): 43–58.

——— and W. Treadgold, "The Preface of the Bibliotheca of Photios Once More", Symbolae Osloenses 61 (1986): 133–8.

Häkkinen, S., "Ebionites", in A Companion to Second-Century Christian 'Heretics', ed.

A. Marjanen and P. Luomanen, Supplements to Vigiliae christianae 76 (Leiden:

E.J. Brill, 2005), 247–79.

Hamlyn, D.W., "Aristotle on Dialectics", Philosophy 65 (1990): 465–76.

Hill, R.C. (trans), John Chrysostom: Homilies on Genesis 18–45 (Washington DC:

Catholic University of America Press, 1990).

——— Reading the Old Testament in Antioch, Bible in Ancient Christianity 5 (Leiden:

E.J. Brill, 2005).

Himmelfarb, M., Ascent to Heaven in Jewish and Christian Apocalypses (Oxford:

Oxford University Press, 1993).

Hoek, A. van den, "The 'Catechetical' School of Early Christian Alexandria and Its

Philonic Heritage", Harvard Theological Review 90 (1997): 59–87.

——— Clement of Alexandria and his use of Philo in the 'Stromateis': An Early Christian

Reshaping of a Jewish model, Supplements to Vigiliae christianae 3 (Leiden:

E.J. Brill, 1988).

——— "Endowed with Reason or Glued to the Senses: Philo's Thoughts on Adam and Eve", in The Creation of Man and Woman: Interpretation of Biblical Narratives in Jewish and Christian Traditions, ed. G. Luttikhuizen, Themes in Biblical Narrative

3 (Leiden: E.J. Brill, 2000), 63–75.

——— "How Alexandrian was Clement of Alexandria? Reflections on Clement and his Alexandrian Background", Heythrop Journal 31 (1990): 179–94.

——— " 'I said, You Are Gods…': The Significance of Ps 82 for Some Early Christian

Authors", in The Use of Sacred Books in the Ancient World, ed. L.V. Rutgers, P.W. van der Horst, H.W. Havelaar and L. Teugels, Biblical Exegesis and Theology 22

(Leuven: Peeters, 1998), 203–19.

——— "Techniques of Quotation in Clement of Alexandria: A View of Ancient Literary Working Methods", Vigiliae christianae 50 (1996): 223–43.

Hoheisel, K., "Das fühe Christentum und die Seelenwanderung", Jahrbuch für Antike und Christentum 27/28 (1984/1985): 24–46.

The Interpreter's Dictionary of the Bible: An Illustrated Encyclopedia, 4 vols, ed.

G.A. Buttrick (New York: Abingdon Press, 1962).

Inwood, B. (ed.), The Poem of Empedocles: A Text and Translation with an Introduction

(Toronto: University of Toronto Press, 1992).

Ierodiakonou, K. (ed.), Byzantine Philosophy and Its Ancient Sources (Oxford:

Clarendon Press, 2002).

Isaac, E. (trans.), First (Ethiopic Apocalypse of) Enoch in The Old Testament Pseudepigrapha, ed. J. H. Charlesworth (New York: Doubleday, 1983), 1:5–100.

Isenberg, W.W. (trans.), The Gospel according to Philip, in The Coptic Gnostic Library:

A Complete Edition of the Nag Hammadi Codices, vol. 2 (Leiden: E.J. Brill, 1989).

Jakab, A., Ecclesia alexandrina: Evolution sociale et institutionnelle du christianisme alexandrine (IIe et IIIe siècle) Christianismes anciens (Berlin: Peter Lang, 2001).

James, M.R. (trans.), The Apocryphal New Testament (Oxford: Clarendon Press, 1975).

Jellicoe, S., The Septuagint and Modern Study (Oxford: Clarendon Press, 1968).

Karamanolis, G., "Plethon and Scholarios on Aristotle", in Byzantine Philosophy and its Ancient Sources, ed. K. Ierodiakonou (Oxford: Clarendon Press, 2002), 251–82.

bibliography

Kelly, J.N.D., Early Christian Doctrines (London: A&C Black, 5th edn, 1993).

King, K.L. (ed.), Images of the Feminine in Gnosticism, Studies in Antiquity and Christianity (Harrisburg, PA: Trinity Press International, 1988).

Kovacs, J.L., "Concealment and Gnostic Exegesis: Clement of Alexandria's Interpretation of the Tabernacle", Studia patristica 31 (1996): 415–37.

Kustas, G.L., "The Literary Criticism of Photios: A Christian Definition of Style",

Hellenica 17 (1962): 132–69.

Lambdin, T.O. (trans.), The Gospel according to Thomas, in The Coptic Gnostic Library:

A Complete Edition of the Nag Hammadi Codices, vol. 2 (Leiden: E.J. Brill, 1989).

Lang, B., Frau Weisheit: Deutung einer biblischen Gestalt (Düsseldorf: Patmos, 1975).

Layton, B., "Vision and Revision: A Gnostic View of the Resurrection", Colloque Inter national sur les textes de Nag Hammadi (Québec, 22–25 août 1978), Bibliothèque Copte de Nag Hammadi, Section 'Etudes' 1 (Quebec: Les Presses de l'Université Laval; Louvain, Peeters, 1981), 190–217.

Lemerle, P., Le premier humanisme byzantin: Notes et remarques sur enseignement et culture à Byzance des origines au Xe siècle, Bibliothèque Byzantine Etudes 6 (Paris:

Presse Universitaires de France, 1971).

Liddell, H.G., and R. Scott (ed.), Greek–English Lexicon with a Revised Supplement,

(Oxford: Clarendon Press, 1996).

Lilla, S.R.C., Clement of Alexandria: A Study in Christian Platonism and Gnosticism

(Oxford: Oxford University Press, 1971).

Lloyd, G., The Man of Reason: Male and Female in Western Philosophy (Minneapolis:

University of Minnesota Press, 1984).

Logan, A.H.B., Gnostic Truth and Christian Heresy: A Study in the History of Gnosticism (Edinburgh: T&T Clark, 1996).

Long, A.A., Stoic Studies, Hellenistic Culture and Society 36 (Berkeley, Los Angeles and London: University of California Press, 1996).

Louth, A., Denys the Areopagite (London: Geoffrey Chapman; Wilton, CT: MorehouseBarlow, 1989).

——— "The Emergence of Byzantine Orthodoxy, 600–1095", in Early Medieval Christianities c.600–c.1100, ed. Thomas F.X. Noble and J.M.H. Smith, Cambridge

History of Christianity 3 (Cambridge: Cambridge University Press, 2008), 46–64.

——— Greek East and Latin West: The Church AD 681–1071, The Church in History 3 (Crestwood, NY: St. Vladimir's Seminary Press, 2007).

——— "Photios as a Theologian", in Byzantine Style, Religion and Civilisation: In Honour of Sir Steven Runciman, ed. E. Jeffreys (Cambridge: Cambridge University

Press, 2006), 206–23.

——— St John Damascene: Tradition and Originality in Byzantine Theology (Oxford:

Oxford University Press, 2002).

Löhr, W.A., Basilides and seine Schule: Eine Studie zur Theologie und Kirchengeschichte des zweiten Jahrhundert, Wissenschaftliche Untersuchungen zum Neuen

Testament 83 (Tübingen: Mohr Siebieck, 1996).

Ludwig, C., "The Paulicians and Ninth-century Byzantine Thought", in Byzantium in the Ninth Century: Dead or Alive? Papers from the Thirtieth Spring Symposium of Byzantine Studies, Birmingham, March, 1996, ed. L. Brubaker, Society for the Promotion of Byzantine Studies, Publication 5 (Aldershot: Ashgate, 1998), 23–35.

Lust, J., E. Eynikel, K. Hauspie, in collaboration with G. Chamberlain, A Greek–

English Lexicon of the Septuagint (Stuttgart: Deutsche Bibelgesellschaft, 1996).

Luttikhuizen, G.P., "The Creation of Man and Woman in The Secret Book of John", in The Creation of Man and Woman: Interpretations of the Biblical Narratives in Jewish and Christian Traditions, ed. G.P. Luttikhuizen, Themes in Biblical

Narrative: Jewish and Christian Traditions 3 (Leiden: E.J. Brill, 2000), 140–56.

bibliography

MacDonald, D. R., There is no Male and Female: The Fate of a Dominical Saying in Paul and Gnosticism (Philadelphia: Fortress Press, 1987).

MacRae, G.W., "The Jewish Background of the Gnostic Sophia Myth", Novum Testamentum 12 (1970): 86–101.

Majercik, R., The Chaldean Oracles: Text, Translation and Commentary, Studies in Greek and Roman Religion 5 (Leiden: E.J. Brill, 1989).

Marjanen, A., "Women Disciples in the Gospel of Thomas", in Thomas at the Crossroads: Essays on the Gospel of Thomas, ed. R. Uro (Edinburgh: T&T Clark,

1998), 96–106.

May, G., Creatio ex Nihilo: The Doctrine of 'Creation out of Nothing' in Early Christian

Thought, trans. A.S. Worrall (Edinburgh: T&T Clark, 1994).

Meyendorff, J., Byzantine Theology: Historical Trends and Doctrinal Themes (London:

Mowbray, 1974).

——— Imperial Unity and Christian Divisions: The Church 450–680 A.D (Crestwood, NY: St Vladimir's Seminary Press, 1989).

Mortley, R., Connaissance religieuse et herméneutique chez Clément d'Alexandrie (Leiden: E.J. Brill, 1973) Mullach, F.W. (ed.), Fragmenta Philosophorum Graecorum (Paris, 1860–81).

Nardi, C., "Il seme eletto e la maternita di Dio nel Quis dives salvetur di Clemente

Alessandrino", Prometheus 11 (1985): 271–86.

Nautin, P., "Les fragments de Basilide sur la souffrance et leur interprétation par

Clement d'Alexandrie et Origèn", in Mélanges d'histoire des religions offerts à Henri-Charles Peuch (Paris: Presses Universitaire de France, 1974), 393–404.

O'Collins, G., "Ephesus, Chalcedon and Beyond", in Christology: A Biblical, Historical and Systematic Study of Jesus Christ (Oxford: Oxford University Press, 1995).

O'Neill, J.C., "How Early is the Doctrine of Creatio ex nihilo?", Journal of Theological

Studies 53 (2002): 449–65.

Osborn, E.F., The Beginning of Christian Philosophy (Cambridge: Cambridge University Press, 1981).

——— Clement of Alexandria (Cambridge: Cambridge University Press, 2005).

Ostrogorsky, G., "Observations on the Aristocracy in Byzantium", Dumbarton Oaks Papers 25 (1971): 1–32.

Pagels, E., "Adam and Eve and the Serpent in Genesis 1–3", in Images of the Feminine in Gnosticism, ed. K.L. King (Philadelphia: Fortress Press, 1988), 412–23.

——— "Exegesis of Genesis 1 in Thomas and John", Journal of Biblical Literature 118

(1999): 477–96.

——— The Johannine Gospel in Gnostic Exegesis: Heracleon's Commentary on John, ed.

L. Keck, Society of Biblical Literature Monograph Series 7 (Atlanta: Scholar Press,

1988).

——— "Pursuing the Spiritual Eve: Imagery and Hermeneutics in the Hypostasis of the Archons and Gospel of Philip", in Images of the Feminine in Gnosticism, ed.

K.L. King (Philadelphia: Fortress Press, 1988), 187–206.

Pearson, B. A., "Basilides the Gnostic", in A Companion to Second-Century Christian

'Heretics', ed. A. Marjanen and P. Luomanen, Supplements to Vigiliae christianae

76 (Leiden: E.J. Brill, 2005), 1–31.

——— "Revisiting Norea", in Images of the Feminine in Gnosticism, ed. K.L. King (Philadelphia: Fortress Press, 1988), 265–75.

Peel, M.L. (trans.), The Treatise on the Resurrection, in The Coptic Gnostic Library:

A Complete Edition of the Nag Hammadi Codices, vol. 1 (Leiden: E.J. Brill, 1985).

Peers, G., Subtle Bodies: Representing Angels in Byzantium, Transformation of the Classical Heritage (Berkley: University of California Press, 2001).

bibliography

Pfeiffer, R., History of Classical Scholarship from the Beginning to the End of the Hellenistic Age (Oxford: Clarendon Press, 1968).

Perkins, P., "Sophia as Goddess in the Nag Hammadi Codices", in Images of the Feminine in Gnosticism, ed. K.L. King (Philadelphia: Fortress Press, 1988), 97–8.

Ridings, D., "Clement of Alexandria and the Intended Audience of the Stromateis",

Studia Patristica 31 (1996): 517–21.

Riedinger, U., "Neue Hypotyposen—Fragmente bei Pseudo-Caesarius und Isidor von Pelusium", Zeitschrift für neutestamentliche Wissenschaft und die Kunde der älteren Kirche 51 (1960): 154–96.

Riley, G. (trans.), The Treatise of Seth, in The Coptic Gnostic Library, vol. 4 [Leiden:

E.J. Brill, 2000].

Robinson, T.M., Heraclitus: Fragments: A Text and Translation with a Commentary (Toronto and London: University of Toronto Press, 1991).

Rudolph, K., Gnosis: The Nature and History of an Ancient Religion, trans. and ed.

R. McLachlan Wilson (Edinburgh: T&T Clark, 1983).

Runia, T.D., "A Brief History of the Term Kosmos Noétos from Plato to Plotinus", in Traditions of Platonism: Essays in Honour of John Dillon, ed. J.J. Cleary (Aldershot:

Ashgate, 1999), 151–72.

——— Philo of Alexandria and the Timaeus of Plato, Philosophia antiqua 44 (Leiden:

J.E. Brill, 1986).

——— Philo of Alexandria: On the Creation of the Cosmos according to Moses:

Introduction, Translation and Commentary by David T. Runia, Philo of Alexandria Commentary Series 1 (Leiden: E.J. Brill, 2001).

——— "Was Philo a Middle Platonist? A Difficult Question Revisited", Studia philonica Annual 5 (1993): 112–40.

Russell, N., The Doctrine of Deification in the Greek Patristic Tradition, Oxford Early

Christian Studies (Oxford: Oxford University Press, 2004).

Ruther, T., "Die Leiblichkeit Christi nach Clement von Alexandrien", Theologische

Quartalschrift 107 (1926): 231–54.

Schamp, J., "Photios aristotélisant?" in Kainotomia, Colloquium Pavlos Tzermias: Die

Erneuerung der griechischen Tradition: Le renouvellement de la tradition hellénique, ed. M. Billerbeck and J. Schamp (Freiburg: Universitätsverlag Freiburg

Schweiz, 1996), 1–17.

——— "Photios' Personal Share in our Knowledge of Greek Literary Theory", Patristic and Byzantine Review 2 (1983): 187–96.

Schäublin C., "The Contribution of Rhetoric to Christian Hermeneutics", in Handbook of Patristic Exegesis, vol. 1: The Bible in Ancient Christianity, ed. C. Kannengiesser

(Leiden: E.J. Brill, 2004), 149–63.

Schoedel, W. (trans.), The First Apocalypse of James, in The Coptic Gnostic Library:

A Complete Edition of the Nag Hammadi Codices, vol. 3 [Leiden: E.J. Brill, 2000].

Scholem, G., Major Trends in Jewish Mysticism (New York: Schocken Books, repr.

1995).

Scott, A., Origen and the Life of the Stars (Oxford: Oxford Clarendon, 1991).

Septuaginta, ed. A. Rahfls (Stuttgart: Deutsche Bibelgesellschaft, 1979).

Sieber, J.H. (trans.), Zostrianos, in The Coptic Gnostic Library: A Complete Edition of the Nag Hammadi Codices, vol. 4 (Leiden: E.J. Brill, 2000).

Simonetti, M. (ed.), Littera e/o allegoria, uno contributo alla storia dell'esegesi

Patristica, (Rome: Augustianum Instituto Patristico Pontifica, 1985).

——— Tyrannius Rufinus: Opera, Corpus Christianorum: Series latina 20 (Turnhaut, Brepols: 1961).

Sly, D., Philo's Perception of Women, Brown Judaic Studies 209 (Atlanta, GA: Scholars

Press, 1990).

bibliography

Smalley, S.S., The Revelation to John (London: SPCK, 2005).

Smith, A., "Did Porphyry Reject the Transmigration of Souls into Animals?", Rheinisches Museum 127 (1984): 277–84.

Sorabji, R., The Philosophy of the Commentators 200–600 A.D.: A Sourcebook, vol.1:

Psychology (London: Duckworth, 2004).

Staats, B., "Photios and the Synodikon of Orthodoxy in Opposition to Mystical and Prophetic Heresies", Patristic and Byzantine Review 2 (1983): 162–83.

Stegemann, W.E., The Jesus Movement: A Social History of its First Century, trans.

O.C. Dean, Jr (Minneapolis: Fortress Press, 1995).

Sterling, E.G., "Creatio Temporalis, Aeterna, vel Continua? An Analysis of the Thought of Philo of Alexandria", Studia philonica Annual 4 (1992): 15–41.

——— "Platonizing Moses: Philo and Middle Platonism", Studia philonica Annual 5 (1993): 96–111.

Sullivan, K.P., Wrestling with the Angels: A Study of the Relationship between Angels and Humans in Ancient Jewish Literature and the New Testament, Arbeiten zur

Geschichte des antiken Judentums und des Urchristentums 55 (Leiden: E.J. Brill, 2004).

Terian, A, "A Critical Introduction to Philo's Dialogues", Aufstieg und Niedergang der römischen Welt 21.1 (1984): 272–94.

Thomassen, E., The Spiritual Seed: The Church of the 'Valentinians', Nag Hammadi and Manichean Studies 60 (Leiden: E.J. Brill, 2006).

Tobin, T. H., The Creation of Man: Philo and the History of Interpretation (Washington,

DC: Catholic Biblical Association, 1983).

——— "Was Philo a Middle Platonist? Some Suggestions", Studia Philonica Annual 5 (1993): 147–50.

Treadgold, W.T., The Nature of the "Bibliotheca" of Photios (Washington DC:

Dumbarton Oaks Studies, 1980).

——"The Preface of the Bibliotheca of Photios: Text, Translation and Commentary",

Dumbarton Oaks Papers 31 (1977): 343–9.

Tsantsanoglou, K., New Fragments of Greek Literature from the Lexicon of Photius,

Tsironis, N., "Historicity and Poetry in Ninth-Century Homiletics", in Preacher and Audience. Studies in Early Christian and Byzantine Homilies, ed. M.B. Cunningham, and P. Allen, A New History of the Sermon, vol. 1, (Leiden: E.J. Brill, 1998), 297316.

Turner, J.D. (trans.), Trimorphic Protennoia, in The Coptic Gnostic Library, vol. 5

(Leiden: E.J. Brill, 2000).

Tuschling, R.M.M., Angels and Orthodoxy: A Study in their Development in Syria and Palestine from the Qumran Texts to Ephrem the Syrian (Tübingen: Mohr, 2007).

Tzamalikos, P., The Concept of Time in Origen (Bern: Peter Lang, 1991).

——— Origen: Philosophy of History and Eschatology, Supplements to Vigiliae christanae 85 (Leiden: E.J. Brill, 2007).

Valantasis, R., The Gospel of Thomas (London and New York: Routledge, 1997).

Vawter, B., "Proverbs 8:22: Wisdom and Creation", Journal of Biblical Literature 99

(1980): 205–16.

Verhoef, P.A., "Time and Eternity", in New International Dictionary of Old Testament

Theology and Exegesis, 5 vols, ed. W.A. van Gemeren (Carlisle: Paternoster Press,

1997), 4:1252–5.

Vogel, C.J. de, "Plotinus' Image of Man, its Relationship to Plato as well as to Later

Neoplatonism", in Image of Man in Ancient and Medieval Thought: Studia Gerardo

bibliography

Verbeke ab amicis et colleges dicata, Symbolae 1 (Leuven: Leuven University Press),

147–68.

Von Rad, G., Wisdom in Israel, trans. J.M. Martin (London: SCM Press, 1972).

Watts, E.J., City and School in Late Antique Athens and Alexandria, Transformation of the Classical Heritage 41 (Berkeley: University of California Press, 2006).

Westerink, L.G. (ed.), Amphilochia in Epostulae et Amphilochia (Leipzig: Bibliotheca

Teubneriana, 1985–87).

Westermann, C., Genesis 1–11: A Commentary, trans. J.J. Scullion (London: SPCK, 1984).

White, J.M., "Stoic Natural Philosophy (Physics and Cosmology)", in The Cambridge

Companion to the Stoics, ed. B. Inwood (Cambridge: Cambridge University Press, 2003), 124–52.

Whittaker, J., "Plutarch, Platonism and Christianity", in Neoplatonism and Early

Christian Thought: Essays in Honor of A.H. Armstrong, ed. H.J. Blumenthal and R.A. Markus, Studies in Platonism and Patristic Thought 27 (London: Variorum

Reprints, 1984), 50–63.

Widdicombe, P., The Fatherhood of God from Origen to Athanasius (Oxford:

Clarendon Press, 1994).

Williams, M.A., "Sethianism", in A Companion to Second-Century Christian 'Heretics', ed. A. Marjanen and P. Luomanen, Supplements to Vigiliae christianae 76 (Leiden:

E.J. Brill, 2005), 32–63.

——— "Variety in Gnostic Perspective on Gender", in Images of the Feminine in Gnosticism, ed. K.L. King (Philadelphia: Fortress Press, 1988), 10–11.

Williams, R., Arius. Heresy and Tradition (Canterbury: SCM Press, 2nd edn, 2001).

——— "Does it make Sense to Speak of pre-Nicene Orthodoxy?", in The Making of Orthodoxy: Essays in Honour of Henry Chadwick, ed. R. Williams (Cambridge:

Cambridge University Press, 1989), 1–23.

Winston, D., "Response to Runia and Sterling", Studia philonica Annual 5 (1993):

141–6.

Wolfson, Η.Α., Philo: Foundations of Religious Philosophy in Judaism, Christianity and Islam, 2 vols (Cambridge, MA: Harvard University Press, 1947).

——— The Philosophy of the Church Fathers (Cambridge: MA: Harvard University Press, 1956).

Wyrwa, D., Die christlischen Platonaneignung in den Stromateis des Clemens von Alexandrien, (Berlin and New York: De Gruyter, 1983).

Yoshiko, R.A., Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (Cambridge: Cambridge University Press, 2005).

Young, F., Biblical Exegesis and the Transformation of Christian Culture (Cambridge:

Cambridge University Press, 2007).

Zahn, T., Forschungen zur Geschichte des neutestamentlichen Kanons und der altchristlichen Literatur, vol. 3: Supplementum Clementinum (Erlangen, 1884).

INDEX OF ANCIENT SOURCES

Clement of Alexandria, Adumbrationes 1.9

120n19 42.3

125n36 45.3

68n39 50.2

125n36 54.1

89n54 56.3

89n54 58.1

125n36 61.4

67n37 78.2

124n32 Eclogae propheticae 3.1

4.1

5.2

124n32 7.1

124n32 17.1

124n34 53.4

149n11 56.7

Fragmenta 3:203

124, 124n31 3:207

154n32 3:209-10 86, 86n44 3:210

101, 101n21, 102n23 3:211

87n47, 101n19 Excerpta ex Th eodoto 1.3

85n41 4-5

6.1-3 67n35 6.3

67n34 7.3

66n33, 67n33, 68n41 8.1

69n42, 85n41 8.2

69n43

17.1

36n51

69n45, 85 19.2

86n43 19.3-4 85, 85n38 19.5

71n49

85, 85n39

21.2-3 137n31 21.2

137, 137n31 21.1-3 137n31 21.3-22.6

139n35 23.3

89n52 25.2

90n60, 124n32 28.1

121n20 33.2

85n41 33.4

36n50 34.2

66n32 35-36 139n35 36.2

66n32 37.1

75n1 41.1

75n1 Hypotyposeis 1, 1n2, 2, 2n4, 3n9, 4, 4n13, 12, 13, 14, 15, 16, 17, 18n54, 20, 35n45, 37, 39, 39n2, 41n6, 52, 53, 54, 57, 65, 73, 74, 115, 116, 123, 127, 130, 137, 189, 160, 161, 162, 166 Paedagogus 1.23.1

154n33 1.28.3-5 120n19 1.47.4

154n33 1.54.2

83n34 1.58.1

84n36 1.98.3

100n18 2.44.1

75n2 2.123.3

142n44 3.14.2

153n29 3.19.1

143n44 3.19.1-2 140n38 Protrepticus 5.2

60n12 7.6

142n44 12.2

143n47 111.1

143n46

index

4.74.3

52n37, 52n37 4.81.1-83.2

118n12 4.81.1-2 121n21 4.89.4

75n1 4.90.3

66n32 4.104.1

52n37 4.143.1

52n37, 52n37 4.150.2-4 142n45 4.152.3

52n37, 52n37 4.155.2

60n11, 84n37, 102n24, 123n28 4.155.4

155n37 4.156.1-2 32n36, 60n11 4.172.3

75n1 Stromateis 1.31.3

154n33 1.59.1-73.6

51n31 1.63.4

75n1 1.70.4

149n11 1.74.3

149n11 1.81.1-87.6

152n27 1.83.2

152n27 1.101.1-104.3 51n32 1.105.1

51n33 1.112.1-116.3 51n33 1.117.1-10 51n32 1.118.1-127.3 51n33 1.128.1-139.5 51n32 1.134.4

149n11 1.140.1-141.5 51n33 1.145.1

73n56 1.150.4

117n5 1.151.1-164.4 51n33 1.173.5-6 120n19 5.3.4

52n37 5.6.3

63n24 5.9.4

43n12, 49n26 5.9.4-5

5.9.4-7 49n25, 49n26 5.10.2

149n9, 151n21, 153, 153n28 5.11.77

45n15 5.16.3

33n39, 60n11 5.16.5

88n50 5.34.2

84n35 5.38.6

100n15 5.40.1

125n37 5.40.2-3 100n17 5.46.1

103n25 5.50.2

44n13 5.57.2

52n37 5.58.6

120, 5.71.2

123n28 5.71.3

50n29, 61n20 5.73.3

60n11 5.73.4

46n18, 101n20 5.79.3-80.1

50, 50n30 5.88.2

64, 64n26 5.88.4

65n27, 81n22, 123n28 5.89.6

5.90.1

35n45 5.91.3

83n34 5.93.4

32, 33n40, 34n41 5.93.5

51n35 5.94.1

5.94.3

64n25, 64n26, 124, 124n34 5.97.7

36n47 5.104.1

46n19, 46n19 5.104.1-105.1 44n12 5.104.2

47n20 2.5.4

60n12 2.8.1

44n14 2.20.2

154n33 2.38.5

66n32 2.113.2

123n28, 123n29 2.125.4-5 155, 155n36 2.137.1

123n28 3.17.1

122n26 3.36.5

36n47 3.57.1

98n8 3.57.3

98n7 3.58.2

97n6 3.59.2

149n9, 153n30 3.59.3

96, 96n3 3.60.3-4 98n9 3.70.2

75n3 3.74.3

142n43 3.80.2

142n43 3.82.3

35n49 3.83.1

124n32 3.94.1

142n43 3.95.1

124n32 3.95.2

123n29 3.100.7

142n43 3.102.1-3 104, 104n28 4.39.2

52n37, 52n37 4.59-60.1

4.60.1-69.4

144n51

index

De opifi cio mundi 5.104.3

47n21 5.104.5

48n22 5.105.1

48, 48n24 5.105.2

100n16 5.105.3

100n16 5.105.4

100n16 5.115.1

48n23

27n12 7-9

79n13, 134n8 13-16

32n36, 33n35 13-16 34n42

34n42, 59n7 17-19 60n11 17-20 33n39

28n19, 59n5, 60n11 24-25 59n6, 59n8, 60n11, 78n8 24-27 34n41 29-31 34n41 35-36 34n41

32n36, 33n35

28n14, 31n31, 35 36-37

28n19

28n19

78n10, 135n22

28n15

28n14

135n22

136n27

27n12 174-186 32n34 6.35.1-4 116n3 6.35.1

122n25 6.53.3

122n23 6.58.1

51n35, 120n19 6.71.2

98, 98n10, 99n11 6.71.4

75n3 6.71.5

75n3 6.74.1

99n13 6.93.5

120n19 6.100.3

140n37, 141n40, 143n49 6.105.1

155, 155n40 6.142.1.

75n3 6.145.7

75n3 6.157.5

83n34 7.6.4

151n21, 152n26, 155n39 7.7.4

81n21, 83n32, 83n33 7.9.2

83n34 7.31.8

122n27 7.35.1-7.49.8

155n38, 155n38 7.49.4-8 157n44 7.52.1-54.4

155n39 7.56.4

52n37 7.56.7

52n37 7.57.5

155n40 7.86.2

75n3 7.87.3-4 157n44 7.108.1

58n2 7.110.4

74n57 De gigantibus 151 Legum allegoriae 1.31

64n25 1.65

28n21, 78n7, 80n20 2.2

29, 30n29 2.3

33n40, 79n13 2.19-48 136n27 2.19-45 134n17 3.96

28n18 3.175

79n17 8.10.3

123n28 Quis dives salvetur De cherubim

120n19 37.2

143n49

120n19 42.19

52n37

60n11

136n27 De sacrifi ciis Abelis et Caini Philo of Alexandria

59n8, 60n11, 78n8 De aeternitate mundi 7-9 24n3

index

De Abrahamo Quod deterius potiori insidiari soleat

28n21

28n14 De posteritate Caini De praemiis et poenis 1-4 78n10

79n13 De plantatione De providentia

60n12

28n14 1.27

28n18 2.49

30n29

De ebrietate Quaestiones et solutiones in Genesim

28n14 1.26-49 134n17 De confusione linguarum Quaestiones et solutiones in Exodum

28n21, 78

79n16

28n14, 59n6, 60n11

59n9 Th e Coptic Gnostic Library:

De migratione Abrahami Apocryphon of James (I.2) 107n35 1.6

79n17 Quis rerum divinarum heres sit Treatise on the Resurrection (I.4)

59n10

59n10

59n7

160n12

79n16

28n14 44.20-35 109, 109n42 49.34

118n14

110n43

Tripartite Tractate (I.5) De fuga et inventione 51.8-57.5

56.34-35 91n61 57.18-19

57.20

91n63 57.34

58.5-15 91n64 58.20-31 91n66 60.6

92n67 62.10

92n68 73.10-11 92n69 103.31

26n5 118.15

89n54 118.21-35 89n55 122.12-24 89n55

60n12

60n12 De somniis 1.62

60n11, 78n8, 1.67

79n11, 1.76

30n28, 30n29 1.215

28n21, 78

index

(Second) Apocalypse of James 122.13-14 125n36

(V.4) 107n35 Acts of Peter and the Twelve Apostles (VI.1) 107n35 Apocryphon of John (II.1) 29.16-30.9

152n25

107n34

131n3

152n25 Second Treatise of the Great Seth (VII.2) 56.22

105n31

104n27

Gospel of Th omas (II.2) Apocalypse of Peter (VII.3) 104n27 Logion 37 108n38 Logion 114 133n16 Teaching of Silvanus (VII.4) 107n36 Gospel of Philip (II.3) Zostrianos (VIII.1) 57.30-58.1

107, 107n37 58.10

150n16 61.20-34 150n16 68.22

133n12 70.5-25 133n15 75.25-32 150n16 78.12-22 150n16 78.25-79.13

150n16

45.1-46.13

118n13 Letter of Peter to Philip (VIII.2) 107n34 Melchizedek (IX.1) 107n35 5.2-11 108, 108n40 Testimony of Truth (IX.3) 107n34 Hypostasis of the Archonts (II.4) Interpretation of Knowledge (XI.1) 89.11

132n8 94.34-95.5

144n50 13.20-36 125n36 17.14-19.25

125n36

107n34 On the Origin of the World (II.5) Trimorphic Protennoia (XIII.1) 113.72

132n7 45.2-3 133n13

107n34 Gospel of Egyptians (III.2) 107n34 Other ancient documents in alphabetical Sophia of Jesus Christ (III.4) 107n35 order:

Alcinous, Didascalicus Dialogue of the Saviour (III.5) 107n35 8.2

34n43 9, 1.2.3

33n39

117n6 Apocalypse of Paul (V.2) 31.34-36 45n16 Aristotle, De generatione animalium (First) Apocalypse of James (V.3) 1.729a–2.748b 140n38 31.14-20 106n32

index

Hermas, Mandata Athenagoras, Legatio pro Christianis 1.1

23n1

23n1 Similitudines Augustine, De Civitate Dei 5.5.3

10.30

116n2 15.23

146n3 Visio Corpus Hermeticum 3.4.1

2.17

118n10 9.4

25n4 10.7-8 118n10 19-22 118n10 Hippolytus of Rome, Refutatio omnium haeresium 5.7.14-15 133n16 9.10.7

48n23 Cicero, De natura deorum Irenaeus of Lyons, Adversus Haereses 2.118

49n24 1.1.3

66n32 1.6.4

138n32 1.7.5

89n54 1.8.3

138n32 1.14.4

138n32 1.18.1

133n14 1.24.2

104n27 2.1.1

23n1 2.13.8

67n38 2.33.1-5 119n16 3.10.1-11.2

66n30 3.11.7

66n31 3.22.4

130n1 3.23.1

130n1 5.30.4

45n16 Diogenes Laertius, Vitae Philosophorum 7.137

49n24 7.142

49n24 7.156

49n24 8.4

116n2 8.17

97n5 9.7-8 44n13 Prima Epistula Clementis 20.8

50n29 Eusebius of Caesarea, Historia Ecclesiastica Demonstratio apostolicae praedicationis 6.13.2

18n54 6.13.9

124n24 4.6

23n1

152n24

130n1 Preparatio Evangelica 7.21

30n29 13.16

119n16 Jerome, Epistulae Ep. 96

38n1, 119 Epiphanius of Salamis, Panarion Epistula ad Avitum 30.16.4

83n31 124.5

38n1, 19 Galen, De usu partium 14.6

140n38

index

11815

118n15 Homiliae in Psalmos

147n5 Origen, Commentarii in Johannem John Chrysostom, In Genesim homiliae 6.12

125n38 22.2

146n3 Commentarii in Matthaeum libri 10-17 John of Damascus, Expositio Fidei 10.20, 13 119n19 13.1

119n19, 125n38 17.1114

145n2 Commentarii in Epistulam ad Romanos John Philoponus, De eternitate mundi contra Proclum 53n39 5.1

118n12, 126n38 De principiis Josephus, Antiquitates Iudaicae 2.1.5

36n48 2.3.1-5 39n2 4.2.1

126n38 4.4.1

81n24 1.72-74 151n20 Contra Apion 2.201

140n38 Homiliae in Genesim Justyn Martyr, Apologia prima 1.15

134n30 10.2

23n1 59.5

23n1 67.8

23n1 Photios, Amphilochia 137-147 15n44

146n3

11, 14n43 Apologia secunda

152n24 Bibliotheca Dialogus cum Th ryphone Judaeo Cod.4

Cod. 8

15n45, 39n2, 81n25, 119n18 Cod. 46

Cod. 52

15n48 Cod. 56

147n4 Cod. 86

12, 146n3 Cod. 96

Cod. 105

38n55 Cod. 106

147n6 Cod. 109

1, 1n2, 2n4, 17n53, 17n54, 73n55 Cod. 110

16n52 Cod. 111

74n57 Cod. 130

15n45 Cod. 172-74

Cod. 223

119n16

80n20 100.4-6 130n1 Methodius of Olympus, De resurrectione mortuorum 1.37

152n24 Nemesius of Emesa, De natura hominis 2.18

117n7 Oracula Chaldaica

118n15

index

Th eaetetus Cod. 225

13n40 Cod. 270

Cod. 274

Cod. 277

176 b

Plotinus, Enneades Epistulae 3.4.2.16-24 117n7 Ep. 1.21

8n26 Ep. 1.36-52 15n46 Ep. 1.57-59 15n46 Ep. 1.469-571 15n46 Ep. 150.5

8n25 Ep. 162.15-30 146n3 Ep. 166.179

8n25 Ep. 221.53

8n25 Ep. 221.58

8n25 Porphyry, Vita Pythagorae

116n2 Pseudoephigrapha:

Apocalypse of Abraham 10-18 84n35 Plato, Parmenides Apocalypse of Elijah 132b 33n39

5.22-24 45n16 Ascension of Isaiah Phaedo 8.16-18 156n42 9.30, 37-43 154n34 81 d-e 116n2

Second (Syriac Apocalypse of) Baruch Phaedrus

48.42

132n5 56.10-14 148n10 Respublica First Book of Enoch 7.521 c 100n16

6.2

149n12 6-19 132n5 7.1-6 149n11 8.3

149n11 8.17-36 84n35 14.19-23 83n33 16.3

149n12

132n5 69.6

132n5 86-88 149n10 106.13-15 149n10 106.17

149n10 Symposium 25, 142 Timaeus 28 b-c 26, 29, 32n36 28 c

29 c 25n5 30 b 64, 64n26 30 c-d 124n33 31 a 50, 50n27 41 b

41 c 64n26 55 c-d 40, 40n4 91 d92 c 116n2

25, 25n5, 50 Second Book of Enoch

83n32 20.1

83n32 21.1

156n41

index

Tatian, Oratio ad Graecos 22.10

154n34 24.1

154n34 31.6

132n5 5.1-3 23n1 7.2-6 152n24 Book of Jubilees Tertullian, De Anima 1.27-29 84n35 2.2

83n29 2.3

83n29 3.20

132n5 4.15

149n10 4.22

149n10 5.1

149n10 10.10-14 84n35 2.2

153n28 28-33 119n16 Ad Nationes 1.19.4

119n16 Adversus Marcionem Life of Adam and Eve 3.9

104n27 5.18

152n24 35.2

132n5 41.2

132n5 De cultu feminarum Oracula Sybillina 1.1

132n10 1.2

152n24 2.10

152n24 3.53-54 45n16 7.118-31 45n16 De idololatria Testament of Isaac

152n24 5.21-32 45n16 De praescriptione haereticorum Testament of Levi

23n1 9.6

84n35 3.5-6 156n41 De resurrectione carnis Testament of Naphtali 11.6

23n1 3.5

149n10 Th eodoret of Cyrus, Graecarum aff ectionum curratio Testament of Reuben 3.88-91 147n4 5.3

84n35 5.6-7 149n10 Questiones in Genesim Rufi nus of Aquileia, De adulteratione

146n3

146n3 librorum Origenis

86n42 Th eophilus of Antioch, Ad Autolycum 2.28

132n9

index

INDEX OF COPTIC WORDS

134,

133n16

132n7,

89, 91,

133n13

89n55 ⲢⲰⲘⲈ

105n30,

107n37,

108, 132n7

INDEX OF THE GREEK WORDS

USED IN THE COPTIC TEXTS

ἄγγελός, (ⲀⲄⲄⲈⲖⲞⲤ) 152n25 ἀγένντος, (ⲀⲄⲈⲚⲚⲈⲦⲞⲤ) 89 δῶρον, (ⲆⲰⲢⲞⲚ) 152n25 ἐκκλησία, (ⲈⲔⲔⲖⲎⲤⲒⲀ)

INDEX OF GREEK WORDS

ἀγένητος καὶ ἀίδιος 27 ἀέρος 48 αἰών 23 ἀναγέννησις 124 ἀνάστασις 49 ἀόρατος 31, 31n31, 35, 35n45 ἀπάθεια 99, 153, 153n31, 155n40, 156 ἀπόρροια 57, 62, 71 ἀρχέτuπος 28 βάρβαρος φιλοσοφία 32, 32n36 βλάσφεμα 146 δύναμίς 57, 62, 63n24, 64, 70, 71, γενητός 26, 26n8, 27, 89, 89n52 ἰσάγγελος 154, 154n34, 155n40 ἱστορικόν 15 κάθαρσις 43, 52, 52n37 κατὰ τὸ γράμμα 15 κόσμος αἰσθητός 32, 34, 40, 50 κόσμος νοητός 28, 30n29, 32, 36, 40, 50,

κρᾶσις δι᾿ὅλων 49 κτίσμα 57, 75, 75n1, 81, 81n24, 81n25, 84, 92 λόγος 28, 37n55, 57, 58, 62, 63, 63n24, 81n21, 83n32, 96n3, 97 εἰκών 28, 32n36, 85n38, ἐκπύρωσις 43, 48, 52 ἐγκράτεια 96, 97, 98, 99 ἐνσωμάτωσις 115n2, 121n21, 122 ἐξομοίωσις 99 γένεσις 25, 25n5, 26, 29, 32, 90, 92, 64n24, 67, 69, 69n46, 70, 70n46, 71, 81n21, 88n50, 129 μετεμψύχωσις 115n2, 120, 128 μὴ ὄν 34, 34n43, 35, 37 μίμημα 28 μονάς 32n36, 33, 33n40 μῦθος 17 μυθώδεις λόγους 17 104n28

index

πρωτόκτιστος 84, 85 πρωτότοκος 85, 85n38, 91 πῦρ 43, 43n12, 45n16, 47n20, 47n21 σάρξ 57, 69n46, 70 σοφία 28, 28n20, 63n24, 80, 81n21, νοῦς 28, 33, 57, 59, 62, 63, 64, 67, 68,

71, 84, 102, 135, 136 οἱ υἱοὶ τοῦ θεοῦ 149n11, 150n13, 150n15 οὐσία 34, 35, 35n45, 46, 64, 69n46, 81n22 τελείωσις 97, 98, 154 τόπος 28, 33 ὕλη 23, 30, 34, 34n43 ὑλικὴ οὐσίας 35, 35n45 70, 85n38 παράδειγμα 28, 32n36, 33, 50n30 περιγραφή 70 προβολή 90, 137 πρωτόγονος 28, 78, 78n9

INDEX OF HEBREW WORDS

בְּנֵי אֵלִים83n32 צְבָא הַשָּׁמַיִם83n33 קִנְיָן80 שַֺר צְבָֽא יְהוָֽה83n34 בְּנֵי־הָֽאֱֹלהִם83n32, 148, 149, 149n11 נְפִלִים150n14

INDEX OF LATIN WORDS

consensus partum 8n23, 37 cur Deus homo 110 creatio ex nihilo 23, 23n1, 29, 30, 30n29, extra mentem Dei 60, 62, 64, 88n50 intra mentem Dei 60, 62, 63, 88n50 primo creates 84 primo creatae 87, 87n47 regenaratio 124 35, 35n45, 36, 36n48, 37, 53n39 creatura 86, 86n42 diaboli ianua 132

INDEX OF SUBJECTS

Aeons 66n32, 67, 68, 68n40, 89, 90, 153n31, 154, 154n31, 155, 155n39, 156, 157, 158n47 Apophatic theology, apophaticism

35n46, 61, 61n20, 62n20, 72, 78 90n57, 91, 92 Adam 18, 19, 33n40, 39, 54, 75n1, 95n2, 115, 129, 130, 130n1, 131n2, 131n3, 132, 132n5, 132n7, 133, 133n12, 135, 135n21, 136, 137, 137n31, 138, 139, 141n41, 142, 142n45, 143n45, 144, 154 Androgynous, androgyny 115, 130, Baptism 124, 143n25, Baptismal initiation 139 Byzantine humanism 5, 7, 8n24 132n7, 133, 133n13, 133n16, 135, 139, 140, 142, 143, 144 Angels 18, 19, 82, 83, 83n32, 83n33, Christology 33, 57n1, 62n20, 72n53, 74, 82, 83, 96, 96n4, 97, 99, 100n17, 102, 103, 104n26, 105, 105n29, 105n30, 106, 108, 108n39, 110, 110n43, 111, 145n1 Codex Alexandrinus 149n11 Council of Chalcedon 9 Cosmic hierogamy 148 Council of Constantinople II 9 87n47, 107, 115, 129, 137n31, 138, 139, 145, 145n2, 146, 146n2, 146n3, 147, 147n4, 147n5, 147n6, 148, 148n6, 148n7, 149, 149n11, 149n12, 150, 150n16, 151, 151n19, 152n25, 152n26, 152n34, 153, 153n28,

index

Demurge 29, 33, 36, 58, 59, 60, 64n26 Docetism, docetic 18, 19, 57, 62, 69n44, Neoplatonic, Neoplatonists 12n38, 40, 41n5, 53n39, 116n2, 117 Neopythagoreism 162 95, 95n2, 96, 97, 98, 99, 101, 102, 103,

104, 104n26, 104n27, 105, 105n29, 105n30, 106, 108, 110n43, 111 Dogma (Christian) 50, 96, 100, 110, 120 Origenism 9 Paulician heresy 126, 126n40, 127n42 Pleroma 66, 66n32, 67n37, 68, 68n40, Eastern Valentinian school 36 Ebionites 83, 83n30 Eve 18, 19, 33n40, 129, 130, 130n1, 90, 91, 92, 109, 137n31 131n2, 131n3, 132, 132n5, 132n7, 132n11, 133, 133n12, 134, 135n21, 136, 137, 137n31, 138, 139, 141n41, 142, 142n43, 142n44, 143, 144, 154 Sexuality, sexual 18, 19, 97, 115, 129, 131n3, 133n12, 135n24, 139, 141, 143n49, 144, 145, 146, 146n3, 147n4, 147n5, 148, 148n6, 150, 150n16, 153, 157 Seven Ecumenical Council in Fate 45, 124 Nicea 158n46 Stoic, Stoicism 36, 40, 40n3, 43n11, Gnosticism 4, 23n1, 66n32, 104n26, 125, 126n38, 152n25 43n12, 47n20, 49, 49n26, 52, 54n39, 60, 60n12, 64n24, 77, 99, 115n1, 119, 159, 162 Hellenistic Judaism 4, 125 Hermetists 40 Holy Spirit 64, 65n26, 65n28, 87, 89n52,

Universe 24n3, 27, 27n13, 29, 39n2, 104n26 40n4, 42, 44, 48, 50, 52, 54, 54n39, 59, 60, 61, 64n26, 68, 80, 81n22, 87n47, 90, 135, 152 Iconoclasm 6, 13n40 Logos-theology 18, 19, 62n20, 63, 66, Virgin Mary 6, 89n52 70n48, 72, 72n53, 77, 80, 81n25, 81n28, 88, 92, 99, 102 Women 18, 19, 62, 106, 115, 129, 130n1, 131n2, 131n3, 133n16, 136, 140, 140n38, 140n39, 141n40, 143, 144, 144n51, 145, 146, 146n3, 147n5, 148, 148n6, 149, 150, 150n14, 151, 152n25, 153, 155, 157 Middle Platonists 24, 25, 33n39, 34n43, 40, 41n5, 116

INDEX OF MODERN AUTHORS

Alexakis, A., 126, 126n39, 127n41 Bauckham, R.J., 150n17, 151n19, 152, Daniélou, J., 3n11, 82, 82n27, 115n1, 150, 150n18 Dillon, J., 24n2, 26, 26n7, 26n4, 27, 152n22 Berchman, R.M., 58, 58n2, 59n4, 27n9, 27n10, 28n15, 29, 29n23, 40n4, 58n3, 79n12, 79n15, 116, 116n4 Edwards, M.J., 13n38, 61, 61n17, 61n14, 72n52, 78n6 Boulluec, A. Le 3n10, 31n31, 32n36, 33n39, 34n43, 35n45, 43n12, 47n20, 49n24, 50n28, 50n29, 66n30, 88n50, 100n16, 123, 123n29, 124n34, 135n22, 153n28 Buell, D.K. 58n2, 88n51, 90n59, 141, 61n19, 64n24, 69n45, 72, 74, 74n57, 81n24, 95n2, 117n5, 117n7, 119, 119n17, 148n6 Hägg, H.F., 24n2, 35n46, 58n2, 61, 141n40, 141n41, 143n48, 143n49, 144n51 61n20, 62, 62n20, 62n21, 71, 71n51, 72n54, 87n49, 95n2, 103n25, 143n48

index

27n10, 27n11, 27n13, 27n15, 27n16, 30, 30n30, 32n34, 33n40, 59n5, 134, 134n20, 135, 135n22, 135n24, 135n25 Sagnard, F., 36n51, 67n36, 70, 70n47, 85,

Hoek, van den A., 33, 33n37, 45n17, 58n2, 78n2, 78n5, 78n6, 123n30, 134, 134n18, 135, 135n23, 135n24, 136n26 Lilla, S.R.C., 29, 29n24, 29n25, 30, 85n40, 89n52, 138n32 Stählin, O., 1n2, 19, 26n6, 32, 33n39, 30n27, 32n33, 32n36, 33n40, 34n43, 38n56, 58n2, 60n11, 60n12, 60n13, 61, 80n20, 84, 84n36, 99, 99n14, 152, 152n23, 153n31 Louth, A., 4n14, 5n16, 7, 7n20, 11, 12, 34n44, 72n53, 86n44, 87n47, 101n19, 101n21, 102n22, 102n23, 120, 124n31, 142n44, 154n32 Th omassen, E., 36n52, 66n32, 67n37, 12n34, 12n35, 12n37, 13, 13n39, 14, 14n42, 126n40, 127, 127n43, 128n44, 145n1, 145n2, 146n2, 158n46 Pagels, E., 66n29, 68n40, 68n41, 70n48, 89n56, 90n60, 91n62, 104n28, 138, 138n34, 139n35 Tobin, Th .H., 27n10, 135n24, 136, 136n29 Tzamalikos, P., 13n38, 36n48, 39n1, 89n53, 125n36, 131n2, 131n3, 132n6, 138n32 Runia, T.D., 24n3, 25, 25n3, 25n4, 27, 42n9, 119n19, 125n38

↑ Back to top