Editing Clement of Alexandria (section)

===Other works===
Besides the great trilogy, Clement's only other extant work is the treatise ''Salvation for the Rich'', also known as ''Who is the Rich Man who is Saved?'' written c. 203 AD<ref>Heine, R. E. (2006) The Alexandrians. En: Young, F., Ayres, L., and Louth, A. (eds.) The Cambridge history of early christian literature. Cambridge University Press, Cambridge, 117-130.</ref> Having begun with a scathing criticism of the corrupting effects of money and misguided servile attitudes toward the wealthy, Clement discusses the implications of Mark 10:25.<ref name=Fer1974166/> The rich are either unconvinced by the promise of eternal life, or unaware of the conflict between the possession of material and spiritual wealth, and the good Christian has a duty to guide them toward a better life through the Gospel.<ref name=Fer1974166/> Jesus' words are not to be taken literally — the supercelestial ({{lang|grc|ὑπερουράνιος}}) meanings should be sought in which the true route to salvation is revealed.{{sfnp|Ferguson|1974|p=167}} The holding of material wealth in itself is not a wrong, so long as it is used charitably, but Christians should be careful not to let their wealth dominate their spirit. It is more important to give up sinful passions than external wealth. If the rich are to be saved, all they must do is to follow the [[Great Commandment|two commandments]], and while material wealth is of no value to God, it can be used to alleviate the suffering of neighbors.{{sfnp|Ferguson|1974|pp=173, 178}}

Other known works exist in fragments alone, including the four eschatological works in the secret tradition: ''Hypotyposes'', ''Excerpta ex Theodoto'', ''Eclogae Propheticae'', and the ''Adumbraetiones''.{{sfnp|Bucur|2006|p=252}} These cover Clement's celestial hierarchy, a complex schema in which the universe is headed by the Face of God, below which lie seven ''protoctists'', followed by [[archangel]]s, [[angel]]s, and humans.{{sfnp|Bucur|2006|p=255}} According to [[Jean Daniélou]], this schema is inherited from a Judaeo-Christian esotericism, followed by the Apostles, which was only imparted orally to those Christians who could be trusted with such mysteries.{{sfnp|Daniélou|1962|p=262}} The ''proctocists'' are the first beings created by God, and act as priests to the archangels. Clement identifies them both as the "Eyes of the Lord" and with the [[Throne (angel)|Thrones]].{{sfnp|Bucur|2006|p=257}} Clement characterizes the celestial forms as entirely different from anything earthly, although he argues that members of each order only seem incorporeal to those of lower orders.<ref name=Buc2006260>{{harvp|Bucur|2006|p=26}}</ref> According to the ''Eclogae Propheticae'', every thousand years every member of each order moves up a degree, and thus humans can become angels. Even the ''protoctists'' can be elevated, although their new position in the hierarchy is not clearly defined.<ref name=Buc2006260/> The apparent contradiction between the fact that there can be only seven ''protoctists'' but also a vast number of archangels to be promoted to their order is problematical. One modern solution regards the story as an example of "interiorized apocalypticism": imagistic details are not to be taken literally, but as symbolizing interior transformation.{{sfnp|Bucur|2006|pp=261–3}}

The titles of several lost works are known because of a list in Eusebius' ''[[Church History (Eusebius)|Ecclesiastical History]]'', 6.13.1–3. They include the ''Outlines'', in eight books, and ''Against Judaizers''. Others are known only from mentions in Clement's own writings, including ''On Marriage'' and ''On Prophecy'', although few are attested by other writers and it is difficult to separate works that he intended to write from those that were completed.{{sfnp|Ferguson|1974|p=179}}

The [[Mar Saba letter]] was attributed to Clement by [[Morton Smith]], but there remains much debate today over whether it is an authentic letter from Clement, an ancient [[pseudepigraph]], or a modern forgery.{{sfnp|Heine|2010|pp=117–118, 121}}{{sfnp|Osborn|2008|p=195}} If authentic, its main significance would be in its relating that the Apostle Mark came to Alexandria from Rome and there, wrote a more spiritual Gospel, which he entrusted to the Church in Alexandria on his death; if genuine, the letter pushes back the tradition related by Eusebius connecting Mark with Alexandria by a century.{{sfnp|Heine|2010|p=121}}