Editing Clement of Alexandria (section)

===Trilogy===
Three of Clement's major works have survived in full and they are collectively referred to as a trilogy:{{sfnp|Osborn|2008|p=5}}
*The ''[[Protrepticus (Clement)|Protrepticus]]'' (''Exhortation'') – written {{circa|195 AD}}<ref name=Fer197417>{{harvp|Ferguson|1974|p=1}}</ref>
*The ''[[Paedagogus]]'' (''Tutor'') – written {{circa|198 AD}}<ref name=Fer197417/>
*The ''[[Stromata]]'' (''Miscellanies'') – written {{circa|198 AD}}–{{circa|203 AD}}<ref name=Fer197417/>

====''Protrepticus''====
{{main|Protrepticus (Clement)}}
[[File:DSC00355 - Orfeo (epoca romana) - Foto G. Dall'Orto.jpg|thumb|right|The [[Orphism (religion)|Orphic mysteries]] are used as an example of the false cults of Greek paganism in the ''Protrepticus''.]]
The ''Protrepticus'' ({{langx|el|Προτρεπτικὸς πρὸς Ἕλληνας}}: "Exhortation to the Greeks") is, as its title suggests, an exhortation to the pagans of Greece to adopt Christianity. Within it, Clement demonstrates his extensive knowledge of pagan mythology and theology. It is chiefly important due to Clement's exposition of religion as an anthropological phenomenon.<ref name="Dro1989131">{{harvp|Droge|1989|p=13}}</ref> After a short philosophical discussion, it opens with a history of Greek religion in seven stages.{{sfnp|Droge|1989|p=130}} Clement suggests that at first, humans mistakenly believed [[Sky deity|the Sun, the Moon, and other heavenly bodies]] to be deities. The next developmental stage was the worship of the products of agriculture, from which he contends the cults of [[Demeter]] and [[Dionysus]] arose.<ref name=Dro1989131/> Humans then paid reverence to revenge and deified human feelings of [[eros|love]] and [[Phobos (mythology)|fear]], among others. In the following stage, the poets [[Hesiod]] and [[Homer]] attempt to enumerate the deities; Hesiod's [[Theogony]] giving the number of twelve. Finally, humans reached a stage when they proclaimed others, such as [[Asclepius]] and [[Heracles]], as deities.<ref name=Dro1989131/> Discussing [[idolatry]], Clement contends that the objects of primitive religion were unshaped wood and stone, and idols thus arose when such natural items were carved.<ref name = Fer197448>{{harvp|Ferguson|1974|p=4}}</ref> Following [[Plato]], Clement is critical of all forms of visual art, suggesting that artworks are but illusions and "deadly toys".<ref name = Fer197448/>

Clement criticizes Greek paganism in the ''Protrepticus'' on the basis that its deities are both false and poor moral examples. He attacks the mystery religions for their ritualism and mysticism.<ref name = Fer197448/> In particular, the worshippers of [[Dionysus]] are ridiculed by him for their family-based rituals (such as the use of children's toys in ceremony).{{sfnp|Burrus|2010|p=101}} He suggests at some points that the pagan deities are based on humans, but at other times he suggests that they are [[misanthropic]] demons, and he cites several classical sources in support of this second hypothesis.{{sfnp|Ferguson|1974|p=50}} Clement, like many pre-Nicene church fathers, writes favourably about [[Euhemerus]] and other rationalist philosophers, on the grounds that they at least saw the flaws in paganism. However, his greatest praise is reserved for Plato,  whose [[Apophatic theology|apophatic]] views of God prefigure Christianity.{{sfnp|Ferguson|1974|pp=55–6}}

The figure of [[Orpheus]] is prominent throughout the Protrepticus narrative, and Clement contrasts the song of Orpheus, representing pagan superstition, with the divine [[Logos (Christianity)|Logos]] of Christ.{{sfnp|de Jáuregui|2010|p=132}} According to Clement, through conversion to Christianity alone can one fully participate in the Logos, which is universal truth.{{sfnp|Sharkey|2009|p=159}}

====''Paedagogus''====
{{main|Paedagogus}}
[[File:Jesus-Christ-from-Hagia-Sophia.jpg|thumb|left|Christ, the Logos incarnate, is the ''Paedagogus'' of the work's title.]]
The title of ''Paedagogus'', translatable as "tutor", refers to Christ as the teacher of all humans, and it features an extended metaphor of Christians as children.{{sfnp|Ferguson|1974|p=76}} It is not simply instructional: Clement intends to show how the Christian should respond to the [[Love of God]] authentically.{{sfnp|Osborn|2008|p=244}} Following Plato ([[Republic (Plato)|Republic]] 4:441), he divides life into three elements: character, actions, and passions. The first having been dealt with in the ''Protrepticus'', he devotes the ''Paedagogus'' to reflections on Christ's role in teaching humans to act morally and to control their passions.{{sfnp|Ferguson|1974|p=69}} Despite its explicitly Christian nature, Clement's work draws on [[Stoicism|Stoic philosophy]] and [[Ancient Greek literature|pagan literature]]; Homer, alone, is cited more than sixty times in the work.{{sfnp|Irvine|2006|p=164}}

Although Christ, like a human, is made in the [[image of God]], he alone shares the likeness of God the Father.{{sfnp|Ogliari|2003|p=200}} Christ is both [[sinless]] and [[Apatheia|apathetic]], and thus by striving to [[imitation of Christ|imitate Christ]], one can achieve salvation. To Clement, sin is involuntary, and thus irrational ({{lang|grc|άλογον}}), removed only through the wisdom of the Logos.{{sfnp|Ferguson|1974|p=71}} God's guidance away from sin is thus a manifestation of God's universal love for mankind. The word play on {{lang|grc|λόγος}} and {{lang|grc|άλογον}} is characteristic of Clement's writing, and may be rooted in the [[Epicurus|Epicurean]] belief that relationships between words are deeply reflective of relationships between the objects they signify.{{sfnp|Ferguson|1974|p=73}}

Clement argues for the [[gender equality|equality of sexes]], on the grounds that salvation is extended to all humans equally.{{sfnp|Ferguson|1974|p=72}} 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.<ref name=Ma2004184>{{harvp|Gill|2004|p=18}}</ref>{{sfnp|Berger|2011|pp=74–5}} Clement is supportive of women playing an active role in the leadership of the church and he provides a list of women he considers inspirational, which includes both 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]],<ref name=Ma2004184/> however, later in the work, he argues against the Gnostics that [[faith]], not esoteric knowledge ({{lang|grc|γνῶσις}}), is required for salvation. According to Clement, it is through faith in Christ that one is enlightened and comes to know God.{{sfnp|Ferguson|1974|p=75}}

In the second book, Clement provides practical rules on living a Christian life. He argues against overindulgence in food and in favour of good [[table manners]].<ref name=Fer197480>{{harvp|Ferguson|1974|p=8}}</ref> While prohibiting drunkenness, he promotes the drinking of alcohol in moderation following 1 Timothy 5:23.<ref name=Fer197480/> Clement argues for a simple way of life in accordance with the innate simplicity of Christian [[monotheism]]. He condemns elaborate and expensive furnishings and clothing, and argues against overly passionate music and perfumes, but Clement does not believe in the abandonment of worldly pleasures and argues that the Christian should be able to express joy in God's creation through gaiety and partying.{{sfnp|Ferguson|1974|p=82}} He opposes the wearing of garlands, because the picking of the flowers ultimately kills a beautiful creation of God, and the garland resembles the [[crown of thorns]].{{sfnp|Ferguson|1974|p=85}}

Clement treats sex at some length. He argues that both [[promiscuity]] and [[sexual abstinence]] are unnatural, and that the main goal of [[human sexuality]] is procreation.{{sfnp|Kochuthara|2007|p=145}} He argues that [[adultery]], sex with pregnant women, [[concubinage]],  [[homosexuality]], and [[prostitution]] all should be avoided as they will not contribute toward the generation of legitimate offspring.{{sfnp|Ferguson|1974|p=87}}

In his third book, Clement continues along a similar vein, condemning [[cosmetics]] on the grounds that it is one's soul, not the body, one should seek to beautify.{{sfnp|Ferguson|1974|p=91}} Clement also opposes the dyeing of men's hair and male [[depilation]] as being [[effeminate]]. He advises choosing one's company carefully, to avoid being corrupted by immoral people, and while arguing that material wealth is no sin in itself, it is too likely to distract one from the infinitely more important spiritual wealth that is found in Christ.{{sfnp|Ferguson|1974|p=94}} The work finishes with selections of scripture supporting Clement's argument, and following a prayer, the lyrics of a [[hymn]].{{sfnp|Murphy|1941|p=32}}

====''Stromata''====
[[File:Alpine flora logan pass.jpg|thumb|right|Clement describes the ''Stromata'' as a work on various subjects that spring up in the text like flowers in a meadow.{{sfnp|Ferguson|1974|p=107}}]]
{{main| Stromata}}
The contents of the ''Stromata'', as its title suggests, are miscellaneous. Its place in the trilogy is disputed – Clement initially intended to write the ''Didasculus'', a work that would complement the practical guidance of the ''Paedagogus'' with a more intellectual schooling in theology.{{sfnp|Ferguson|1974|p=106}} The ''Stromata'' is less systematic and ordered than Clement's other works, and it has been theorized by [[André Méhat]] that it was intended for a limited, esoteric readership.{{sfnp|Osborn|2008|p=8}} Although [[Eusebius]] wrote of the eight books of the work, only seven undoubtedly survive. [[Photius]], writing in the 9th century, found various text appended to manuscripts of the seven canonical books, which led [[Daniel Heinsius]] to suggest that the original eighth book is lost, and he identified the text purported to be from the eighth book as fragments of the ''Hypotyposes''.{{sfnp|Kaye|1835|p=221}}

The first book starts on the topic of Greek philosophy. Consistent with his other writing, Clement affirms that philosophy had a [[propaedeutics|propaedeutic]] role for the Greeks, similar to the function of the [[Torah|law]] for [[Judaism|the Jews]].{{sfnp|Ferguson|1974|pp=108–9}} He then embarks on a discussion of the origins of Greek culture and technology, arguing that most of the important figures in the Greek world were foreigners, and that [[Jewish culture]] was the most significant influence on Greece.{{sfnp|Ferguson|1974|pp=113–6}} In an attempt to demonstrate the primacy of [[Moses]], Clement gives an extended chronology of the world, wherein he dates the birth of Christ to 25 April or May, 4–2 BC, and the creation of the world to 5592 BC. The books ends with a discussion on the origin of languages and the possibility of a Jewish influence on Plato.{{sfnp|Ferguson|1974|pp=117–9}}

The second book is largely devoted to the [[Faith in Christianity|respective roles of faith and philosophical argument]]. Clement contends that while both are important, the [[Fear of God (religion)|fear of God]] is foremost, because through faith one receives divine wisdom.{{sfnp|Osborn|1994|p=3}} To Clement, [[scripture]] is an innately true primitive philosophy that is complemented by human reason through the Logos.{{sfnp|Osborn|1994|p=4}} Faith is voluntary, and the decision to believe is a crucial fundamental step in becoming closer to God.{{sfnp|Ferguson|1974|p=121}}{{sfnp|Osborn|1994|p=7}} It is never irrational, as it is founded on the knowledge of the truth of the Logos, but all knowledge proceeds from faith, as first principles are unprovable outside a systematic structure.{{sfnp|Osborn|1994|pp=11–12}}

The third book covers [[asceticism]]. He discusses marriage, which is treated similarly in the ''Paedagogus''. Clement rejects the Gnostic opposition to marriage, arguing that only men who are uninterested in women should remain celibate, and that sex is a positive good if performed within marriage for the purposes of procreation.{{sfnp|Heid|2000|p=65}} He argues that this has not always been so: the Fall occurred because Adam and Eve succumbed to their desire for each other, and copulated before the allotted time.{{sfnp|Seymour|1997|p=257}} He argues against the idea that Christians should reject their family for an ascetic life, which stems from [[Gospel of Luke|Luke]],<ref>{{Bibleverse-nb||Luke|14:25–27|KJV}}</ref> contending that Jesus would not have contradicted the precept to "Honour thy Father and thy Mother",<ref>[[Book of Exodus|Exodus]] {{Bibleverse-nb||Exodus|20:12|KJV}}</ref> one of the [[Ten Commandments]].{{sfnp|Clark|1999|p=198}} Clement concludes that asceticism will only be rewarded if the motivation is Christian in nature, and thus the asceticism of non-Christians such as the [[gymnosophists]] is pointless.{{sfnp|Clark|1999|p=17}}{{sfnp|Burrus|2010|p=30}}

Clement begins the fourth book with a belated explanation of the disorganized nature of the work, and gives a brief description of his aims for the remaining three or four books.{{sfnp|Ferguson|1974|p=133}} The fourth book focuses on [[martyrdom]]. While all good Christians should be unafraid of death, Clement condemns those who actively seek out a martyr's death, arguing that they do not have sufficient respect for God's gift of life.{{sfnp|Verhey|2011|p=350}} He is ambivalent about whether any believing Christians can become martyrs by virtue of the manner of their death, or whether martyrdom is reserved for those who have lived exceptional lives.{{sfnp|Burrus|2010|p=82}} [[Marcionism|Marcionites]] cannot become martyrs, because they do not believe in the divinity of God the Father, so their sufferings are in vain.{{sfnp|Osborn|1994|p=8}} There is then a digression to the subject of theological [[epistemology]]. According to Clement, there is no way of empirically testing the [[existence of God|existence of God the Father]], because the Logos has revelatory, not analysable meaning, although Christ was an object of the senses. God had no beginning, and is the universal first principle.{{sfnp|Ferguson|1974|p=139}}

The fifth book returns to the subject of faith. Clement argues that truth, justice, and goodness can be seen only by the mind, not the eye; faith is a way of accessing the unseeable.{{sfnp|Osborn|1994|p=9}} He stresses that knowledge of God can only be achieved through faith once one's moral faults have been corrected.<ref name=Osb199410>{{harvp|Osborn|1994|p=1}}</ref> This parallels Clement's earlier insistence that martyrdom can only be achieved by those who practice their faith in Christ through good deeds, not those who simply profess their faith. God transcends matter entirely, and thus the [[materialist]] cannot truly come to know God. Although Christ was God incarnate, it is spiritual, not physical comprehension of him that is important.<ref name=Osb199410/>

In the beginning of the sixth book, Clement intends to demonstrate that the works of Greek poets were derived from the [[Prophets of Christianity|prophetic books of the Bible]]. In order to reinforce his position that the Greeks were inclined toward plagiarism, he cites numerous instances of such inappropriate appropriation by classical Greek writers, reported second-hand from ''On Plagiarism'', an anonymous 3rd-century BC work sometimes ascribed to [[Aretades]].{{sfnp|de Jáuregui|2010|p=201}} Clement then digresses to the subject of sin and [[Hell in Christianity|hell]], arguing that Adam was not perfect when created, but given the potential to achieve perfection. He espouses broadly [[Universalism in religion|universalist]] doctrine, holding that Christ's promise of salvation is available to all, even those condemned to hell.{{sfnp|Seymour|1997|pp=262–3}}

The final extant book begins with Clement arguing that his version of [[Gnosticism]] (what he calls the ‘Christian gnostic’ earlier in Stromata<ref name="Webster2022">{{Cite web |last=Webster |first=Daniel |date=2022-03-19 |title=Clement of Alexandria's "Christian Gnostic" in Stromateis I–II |url=https://athingworthdoing.com/clement-of-alexandrias-christian-gnostic/ |access-date=2024-06-13 |website=A Thing Worth Doing |language=en-US}}</ref>) is the true religion and states they should be an example of what a true [[Christians|Christian]] is, even saying they are "holy and pious" and "worships the true God in a manner worthy of him".<ref>{{Cite web |title=CHURCH FATHERS: The Stromata (Clement of Alexandria) |url=https://www.newadvent.org/fathers/02107.htm |access-date=2024-02-24 |website=www.newadvent.org}}</ref> Clement then gives a description of the nature of Christ, and that of the true Christian, who aims to be as similar as possible to both the Father and the Son. Clement then criticizes the simplistic [[anthropomorphism]] of most ancient religions, quoting [[Xenophanes]]' famous description of African, Thracian, and Egyptian deities.{{sfnp|Grant|1988|p=77}} He indicates that the Greek deities may also have had their origins in the personification of material objects: [[Ares]] representing iron, and Dionysus wine.{{sfnp|Ferguson|1974|p=150}} Prayer, and the relationship between love and knowledge are then discussed. Corinthians 13:8 seems to contradict the characterization of the true Christian as one who knows; but to Clement knowledge vanishes only in that it is subsumed by the universal love expressed by the Christian in reverence for the Creator.{{sfnp|Ferguson|1974|p=151}} Following [[Socrates]], he argues that vice arises from a state of ignorance, not from intention. The Christian is a "laborer in God's vineyard", responsible both for one's own path to salvation and that of one's neighbor. The work ends with an extended passage against the contemporary divisions and heresies within the church.{{sfnp|Ferguson|1974|p=152}}