By C. Itter
The Stromateis of Clement of Alexandria (c.150-215 CE) has acquired a lot scholarly debate over no matter if it may be accorded the position of the 3rd and optimum section of his pedagogy. This was once a treatise that promised an account of the genuine philosophy of Christ set down for Christians looking better wisdom of doctrine. This booklet takes a brand new method of decoding the character and objective of those enigmatic books targeting the shut courting among technique and doctrine, and the quantity and series of the texts as they've got come right down to us. the result is a concise precis of present scholarship on Clement's technique and a clean photo of ways he applies it to the transmission of esoteric doctrines.
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Additional info for Esoteric Teaching in the Stromateis of Clement of Alexandria (Supplements to Vigiliae Christianae)
68 Fortin contests that perhaps these points of view suffer from the same drawback in that they both attempt to cut the Gordion knot rather than unravel it. Fortin therefore takes a different approach to the problem that he believes does justice to the truth whilst also remaining consonant with what Clement himself says on the matter. Fortin makes the important point: Contrary to what both groups of scholars have assumed, Clement does not state or otherwise imply that there existed two distinct and parallel traditions, one handed down by word of mouth from teacher to student and known only to a small elite within the Church, and another contained in writings that are the property of all.
Mondésert, Clément d’ Alexandrie, Introduction à l’étude de sa pensée religieuse à partir de l’écriture (Diss. Université de Paris, 1944), 61. S. He insists, however, that the last two books of the Paidagogos pre-empt the unconventional style of the Stromateis (Étude, 35). 57 See his “Les ordres d’enseignement chez Clément d’Alexandrie et Sénèque”, SP 2/2 (1957), 351–57. 58 Str. 1–3. 59 Étude, 36. This is much the same opinion of J. Patrick, Clement of Alexandria (Edinburgh and London, 1914), 15–17.
77 Origen, CCels. 8. tertius oculus. Origen is referring to Plato’s prophetic abilities. 78 “Esoteric Tradition”, 52. 79 Str. 2. 80 Str. 3. Also Str. 4. This is very close to the Jewish Tannaïtic tradition. As G. Sholem writes: “Tannaïtic tradition has it that a pupil who is found worthy to begin a study of mystical lore is given . . only . . ‘beginnings of chapters,’ whose function is only to point to the subject matter to be dealt with and leaves to the student the task of proving his understanding”: Jewish Gnosticism, Merkabah Mysticism, and Talmudic Tradition (New York, 1965), 31, cited in M.