Clement Of Alexandria Series

Clement of Alexandria

Titus Flavius Clemens, also known as Clement of Alexandria, was a Christian theologian and philosopher taught at the Catechetical School of Alexandria. Among his pupils were Origen and Alexander of Jerusalem.

Born: Athens, Greece

Died: Jerusalem

School: Middle Platonism; Alexandrian school

Institutions: Catechetical School of Alexandria

Other names: Clement Alexandrine

Notable ideas: Thrones; Fallen Nephilim; Barnabas authorship; Limbo of the Fathers; Purgatory; Universal Salvation;

Although Christ, like a human, is made in the *image of God, he alone shares the likeness of God the Father. Christ is both sinless and apathetic (indifferent), and thus by striving to imitate Christ, one can achieve salvation. To Clement, sin is involuntary and thus irrational, removed only through the wisdom of the *Logos. God's guidance away from sin is thus a manifestation of God's universal love for humanity.

*The Image of God is a concept and theological doctrine in Judaism and Christianity. This asserts that human beings are created in the image and likeness of God. Philosophers and theologians have debated the exact meaning of the phrase for millennia.

Following Jewish tradition, scholars such as Philo argued that being made in the Image of God does not mean that God possesses human-like features, but rather the reverse: that the statement is figurative language for God bestowing special honor unto humankind, which He did not confer unto the rest of Creation. Likewise, some argue that consciousness and the ability to speak, the "image of God," are faculties that differentiate humans from animals and allow a man to grasp abstract concepts and ideas that are not merely instinctive.

In Christian thought, the Image of God that was present in Adam at the Creation was partially lost with the Fall of Man, and through the atoning sacrifice of Jesus on the cross, humans can be reunited with God. Christian writers have stated that despite the Image of God being partially lost, each person fundamentally has value regardless of class, race, gender, or disability.

In his first book, Clement argues for the equality of sexes because salvation is extended to all humans equally. Unusually, he suggests that Christ is neither female nor male and that God the Father has both female and male aspects: the eucharist is described as milk from the breast (Christ) of the Father. Clement supports women playing an active role in the leadership of the Church. He provides a list of women he considers inspirational, including Biblical and Classical Greek figures. It has been suggested that Clement's progressive views on gender as set out in the *Paedagogus were influenced by Gnosticism; however, later in work, he argues against the Gnostics that faith, not esoteric knowledge, is required for salvation. According to Clement, through faith in Christ, one is enlightened and knows God.

Clement provides practical rules on living a Christian life in the second book. He argues against overindulgence in food and in favor of good table manners. While prohibiting drunkenness, he promotes the drinking of alcohol in moderation following 1 Timothy 5:23. Clement argues for a simple way of life following the innate simplicity of Christian monotheism. He condemns elaborate and expensive furnishings and clothing. He argues against overly passionate music and perfumes. However, Clement does not believe in the abandonment of worldly pleasures and argues that Christians should express joy in God's Creation through gaiety and partying. He opposes the wearing of garlands because picking the flowers ultimately kills a beautiful creation of God, and the garland resembles the crown of thorns.

DEAR READER, I MUST INFORM YOU THAT I DISAGREE WITH CLEMENT ON MANY ISSUES EXPRESSED IN THIS ARTICLE. HOWEVER, I AM BOUND TO REPORT ALL THE INFORMATION I GLEAN ON THIS FASCINATING MAN.

Clement treats sex at some length; homosexuality and prostitution should all be avoided as they will not generate legitimate offspring. Eusebius is the first writer to provide an account of Clement's life and works; in his Ecclesiastical History, Eusebius provides a list of Clement's works, biographical information, and an extended quotation from the *Stromata.

* The Stromata (Greek), a mistake for Stromateis attributed to Clement of Alexandria (c. 150 – c. 215), is a third of a trilogy of works regarding the Christian life. The oldest existing manuscripts date to the eleventh century. The work is titled Stromateis ("patchwork") because it deals with various matters. It goes further than its two predecessors and aims at the perfection of the Christian life by initiation into complete knowledge. Based on Scripture and tradition, such an account of the Christian faith shall answer all the demands of learned men and conduct the student into the innermost realities of his belief.

The contents of the Stromateis, as its title suggests, are miscellaneous. Its place in the trilogy is disputed – Clement initially intended to write the Didascalus. This work would complement the practical guidance of the Paedagogus with more intellectual schooling in theology. The Stromata is less systematic and ordered than Clement's other works, and it was intended for a limited, esoteric readership.