Greek Roman

Clement of Alexandria by Eric Osborn

By Eric Osborn

Clement of Alexandria (150SH215) lived and taught within the such a lot vivid highbrow centre of his day. This e-book deals a finished account of ways he joined the tips of the hot testomony to these of the classical international, as represented by way of Plato. Clement taught that God was once lively from the start to the top of human heritage and Christian existence may still circulate on from uncomplicated religion to wisdom and love. Clement perceived a chain of relationships flowing from the transcendent deity: first, God and his notice, the Son, secondly, God and the area, and eventually, humans and their acquaintances.

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In this natural order, the logos reigns supreme. Stoic ethics had seen this much, but had no concept of the fulfilment found in the Christian approach; only through the revelation of God could perfection of human conduct be reached. In all Clement’s ethical theory, the freedom of the will remained essential; God had given this freedom to men as their privilege. Clement with his Greek background has no place for original sin; for a good God must grant to men the ability to fulfil the divine prescription.

How can the mobile variety of scripture present coherent answers to questions about God, humanity, right and wrong? 1) divine plan/economy: from sunset to sunrise; the sweet danger of decision Clement’s Exhortation to the Greeks is a lyrical work beginning with a description of the gospel as the new cosmic song which supplants the old songs of the Greeks and which can turn stones into men. 1 The exhortation culminates in an offer of salvation. Salvation is the greatest good, which brings man into a relation with God, where, as a friend of God, he shares in a renewed universe of good things.

Van den Hoek, ‘The “Catechetical” School’, 80–1, 86. , 81 n107, and van den Hoek’s article, ‘Origen and the intellectual heritage of Alexandria: continuity or disjunction’, in Origeniana Quinta, ed. R. J. Daly (Leuven, 1992), 47–50. ’66 Both Clement and Pantaenus are called presbuteroi, indicating not only their age but their church office. On the other hand, Clement never used the term didaskaleion to refer to his school and is not consistent in his use of terms such as scholeˆ, diatribeˆ, or hairesis.

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