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Trilogy #2
The Instructor
Paedagogus, The Instructor, was the second in the trilogy of Clement of Alexandria. Having laid a foundation in the knowledge of divine truth in the first book, Protrepticus (Exhortation to the Heathen), he goes on in the Paedagogus to develop a Christian ethic. The first book deals with the religious basis of Christian morality, the second and third with the individual cases of conduct. As with Epictetus, true virtue shows itself with him in its external evidences by a natural, simple, and moderate way of living. Titus Flavius Clemens, known as Clement of Alexandria, was a Christian theologian who taught at the Catechetical School of Alexandria. A convert to Christianity, he was an educated man who was familiar with classical Greek philosophy and literature. Clement was influenced by Hellenistic philosophy to a greater extent than any other Christian thinker of his time, and in particular by Plato and the Stoics.
164 pages, Paperback
First published January 1, 198
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About the author
Clement of Alexandria
201 books45 followersNeither Clement's birthdate or birthplace is known with any degree of certainty. It is conjectured that he was born in around 150. According to Epiphanius Scholasticus, he was born in Athens, but there is also a tradition of an Alexandrian birth.
His parents were pagans, and Clement was a convert to Christianity. In the Protrepticus he displays an extensive knowledge of Greek mythology and mystery religions, which could only have arisen from the practise of his family's religion.
Having rejected paganism as a young man due to its perceived moral corruption, he travelled in Greece, Asia Minor, Palestine and Egypt. Clement's journeys were primarily a religious undertaking. In Greece, he encountered an Ionian theologian, who has been identified as Athenagoras of Athens; while in the east, he was taught by an Assyrian, sometimes identified with Tatian, and a Jew, who was possibly Theophilus of Caesarea.
In around 180, Clement reached Alexandria, where he met Pantaenus, who taught at the Catechetical School of Alexandria. Eusebius suggests that Pantaenus was the head of the school, but it is controversial whether the institutions of the school were formalized in this way before the time of Origen. Proponents of a formalized leadership and succession suggest that Clement succeeded Pantaenus as leader of the school, and was succeeded himself by Origen. Clement studied under Pantaenus, and was ordained to the priesthood by Pope Julian before 189. Otherwise, virtually nothing is known of Clement's life in Alexandria. He may have been married, a conjecture supported by his writings. Clement's diet is also unknown, but he said some things that look down upon eating flesh such as, "It is good...neither to eat flesh" and that even the fumes from cooked flesh "darken the soul"; however he said non-vegetarians aren't sinning except in certain circumstances such as those who eat flesh with "gluttony" and he was not opposed to all instances of eating meat.
During the Severian persecutions of 202–203, Clement left Alexandria. In 211, Alexander of Jerusalem wrote a letter commending him to the Church of Antioch, which may imply that Clement was living in in Cappadocia at that time. The date and location of his death are unknown.
His parents were pagans, and Clement was a convert to Christianity. In the Protrepticus he displays an extensive knowledge of Greek mythology and mystery religions, which could only have arisen from the practise of his family's religion.
Having rejected paganism as a young man due to its perceived moral corruption, he travelled in Greece, Asia Minor, Palestine and Egypt. Clement's journeys were primarily a religious undertaking. In Greece, he encountered an Ionian theologian, who has been identified as Athenagoras of Athens; while in the east, he was taught by an Assyrian, sometimes identified with Tatian, and a Jew, who was possibly Theophilus of Caesarea.
In around 180, Clement reached Alexandria, where he met Pantaenus, who taught at the Catechetical School of Alexandria. Eusebius suggests that Pantaenus was the head of the school, but it is controversial whether the institutions of the school were formalized in this way before the time of Origen. Proponents of a formalized leadership and succession suggest that Clement succeeded Pantaenus as leader of the school, and was succeeded himself by Origen. Clement studied under Pantaenus, and was ordained to the priesthood by Pope Julian before 189. Otherwise, virtually nothing is known of Clement's life in Alexandria. He may have been married, a conjecture supported by his writings. Clement's diet is also unknown, but he said some things that look down upon eating flesh such as, "It is good...neither to eat flesh" and that even the fumes from cooked flesh "darken the soul"; however he said non-vegetarians aren't sinning except in certain circumstances such as those who eat flesh with "gluttony" and he was not opposed to all instances of eating meat.
During the Severian persecutions of 202–203, Clement left Alexandria. In 211, Alexander of Jerusalem wrote a letter commending him to the Church of Antioch, which may imply that Clement was living in in Cappadocia at that time. The date and location of his death are unknown.
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March 28, 2025
This is a lively and practical book on Christ as the Educator, written around AD 190 by Clement of Alexandria. I liked it both for its historical value and its instructional value. It is helpful for seeing what it was like to live as a Christian in the midst of a pagan Greco-Roman culture. Some of it is simply interesting, even if not directly applicable. And even although I wouldn't agree with Clement on everything, there is a good deal of wisdom and helpful instruction in it, including instruction on practical matters not always covered in books today (like gluttony). He can be a bit extreme at points, although he often (not always) moderates his position as he continues.
In this book, Clement speaks of Christ as the Educator and of how he trains us for our good in our whole course of life. “As for deeds, walking and reclining at table, eating and sleeping, marriage relations and the manner of life, the whole of a man's education all become illustrious as holy deeds under the influence of the Educator.”
He writes, "Just as the general directs a line of battle with the safety of his soldiers in mind, and as the helmsman pilots his ship conscious of his responsibility for the lives of his passengers, so the Educator, in his concern for us, leads His children along a way of life that ensures salvation. In brief, all that we could reasonably ask God to do for us is within the reach of those who trust in the Educator of little ones. Again, just as the helmsman does not always sail with the wind, but sometimes when there is a squall, sets his prow head on against it, so, too, the Educator never falls in with the winds sweeping through this world, nor does He suffer His children to be driven like a ship into a wild and unregulated course of life. Rather, assisted only by the favorable breeze of the Spirit of truth, He holds steadfastly to the rudder, that is, the hearing of His children, until He brings them safely to anchor in the port of heaven."
He writes about the right use of food and drink. “God has provided food and drink for His creature, I mean man, not for his dissipation, but for his welfare.” A little later on he adds, “At any rate, he who always offers up thanks will not indulge excessively in pleasure.” (John Calvin makes the same point about giving thanks in his comments on 1 Timothy 4:3, “Now, there can be no thanksgiving without sobriety and temperance; for the kindness of God is not truly acknowledged by him who wickedly abuses it.”)
What he writes of joking and laughing could be applied to many things - not to forbid it, but use it rightly: “We need not take away from man any of the things that are natural to him, but only set a limit and due proportion to them. It is true that man is an animal who can laugh; but it is not true that he therefore should laugh at everything.” And also: “We should be pleasantly witty, but not clowns.”
Here is how Clement wrote about the blessing of children: “Begetting children is the goal of those who wed, and the fulfillment of that goal is a large family, just as hope of a crop drives the farmer to sow his seed, while the fulfillment of his hope is the actual harvesting of the crop. But he who sows in a living soil is far superior, for the one tills the land to provide food only for a season, the other to secure the preservation of the whole human race; the one tends his crop for himself, the other, for God. We have received the command: ‘Be fruitful,’ and we must obey. In this role man becomes like God, because he co-operates, in his human way, in the birth of another man.”
In this book, Clement speaks of Christ as the Educator and of how he trains us for our good in our whole course of life. “As for deeds, walking and reclining at table, eating and sleeping, marriage relations and the manner of life, the whole of a man's education all become illustrious as holy deeds under the influence of the Educator.”
He writes, "Just as the general directs a line of battle with the safety of his soldiers in mind, and as the helmsman pilots his ship conscious of his responsibility for the lives of his passengers, so the Educator, in his concern for us, leads His children along a way of life that ensures salvation. In brief, all that we could reasonably ask God to do for us is within the reach of those who trust in the Educator of little ones. Again, just as the helmsman does not always sail with the wind, but sometimes when there is a squall, sets his prow head on against it, so, too, the Educator never falls in with the winds sweeping through this world, nor does He suffer His children to be driven like a ship into a wild and unregulated course of life. Rather, assisted only by the favorable breeze of the Spirit of truth, He holds steadfastly to the rudder, that is, the hearing of His children, until He brings them safely to anchor in the port of heaven."
He writes about the right use of food and drink. “God has provided food and drink for His creature, I mean man, not for his dissipation, but for his welfare.” A little later on he adds, “At any rate, he who always offers up thanks will not indulge excessively in pleasure.” (John Calvin makes the same point about giving thanks in his comments on 1 Timothy 4:3, “Now, there can be no thanksgiving without sobriety and temperance; for the kindness of God is not truly acknowledged by him who wickedly abuses it.”)
What he writes of joking and laughing could be applied to many things - not to forbid it, but use it rightly: “We need not take away from man any of the things that are natural to him, but only set a limit and due proportion to them. It is true that man is an animal who can laugh; but it is not true that he therefore should laugh at everything.” And also: “We should be pleasantly witty, but not clowns.”
Here is how Clement wrote about the blessing of children: “Begetting children is the goal of those who wed, and the fulfillment of that goal is a large family, just as hope of a crop drives the farmer to sow his seed, while the fulfillment of his hope is the actual harvesting of the crop. But he who sows in a living soil is far superior, for the one tills the land to provide food only for a season, the other to secure the preservation of the whole human race; the one tends his crop for himself, the other, for God. We have received the command: ‘Be fruitful,’ and we must obey. In this role man becomes like God, because he co-operates, in his human way, in the birth of another man.”
June 19, 2024
Clement of Alexandria. The Instructor. Ante Nicene Fathers.
Clement, head of the catechetical school of Alexandria, combined philosophical sophistication with warm, if at times excessive, piety. Although it is not made clear by the editor, Clement must be understood as representative of what a philosophical school looked like in the ancient world. Philosophy then does not mean what it means now (or even worse, what we think it means now). Someone who was part of a philosophical school was part of a very particular community. This community might set forth certain rules for eating, drinking, and even walking. This should not be understood as “adding to the bible.” It simply went with the territory. Regardless, many of Clement’s rules, although not followed today, illustrate what life would have looked like in the 3rd century.
Scope
Clement’s argument is simple: because Christ is our Teacher, we can teach. Because Christ is our teacher, we have a message to teach. “The whole of piety is hortatory,” aiming “to improve the soul” (I.1). Clement’s rules, while at times appearing odd or legalistic, seek only “the attainment of right dispositions.” Throughout the treatise, the instructor is primarily Jesus, although at times the particular human instructor is in view.
Virtue
Not surprisingly, given the provenance of Alexandria, there is a strong Platonic thrust to Clement’s message. “Nothing exists, the cause of whose existence is not supplied by God.” A few lines later, Clement identifies God and the Word (I.8).
“Everything that is contrary to right reason is sin” (I.13). Virtue, accordingly, “is a state of the soul rendered harmonious by reason in respect to the whole life.” Clement expands his earlier definition of virtue as “which is the Word given by the Instructor to be put into practice” (III.6).
Speaking thus of the soul: “The soul consists of three divisions: the intellect, which is called the reasoning faculty, is the inner man,” the irascible, and appetite (III.1).
Somewhat to the chagrin of the editor, Clement believes the narrative in Genesis 6 refers to angels: “An example of this are the angels, who renounced the beauty of God for a beauty which fades, and so fell from heaven to earth” (III.2). In a footnote the editor grudgingly admits this was the common view in the early church.
In conclusion, he sets forth the goal of Torah for the life of the student: “For the intention of his law is to dissipate fear, emancipating freewill in order to faith” (III.12).
Practice
On eating: We should eat that we may live (II.1). “Our diet should be light and digestible and suitable for keeping awake.” Clement is not trying to make a list of what is and is not acceptable for the Christian. Rather, in our lifestyles “daintiness is to be shunned.” He defines gluttony as “the excess in the use of relishes.” Such people, he says, “are ruled by a most lickerish demon, whom I shall not blush to call the Belly-demon.”
On drinking: the natural drink is water, but Clement makes an interesting comment that “wine” was associated with the prophetic cluster (II.2). He says it is associated with the Word, but I think it is more accurately associated with “Kingship.” He should have pursued this line of thought, for it dovetails nicely with his comments on kingship in the Stromata.
Some of his comments, while silly, are always amusing: “The breasts and organs of generation, inflamed by wine, expand and swell in a shameful way.”
Evidently coed public bathing was common: “The baths are opened promiscuously to men and women, and there they strip for licentious indulgence (from for from looking, men get to loving” (III.5).
Clement notes a connection between luxury and sodomy: “The Sodomites having, through much luxury, fallen into uncleanness, practicing adultery shamelessly, and burning with insane love for boys” (III.8).
Conclusion
It would not be easy to apply all of Clement’s insights today, but there are some that are worth noting. The good teacher will seek to encourage right dispositions according to right reason. Clement knew, perhaps breaking with Plato, that knowledge by itself is not enough. Rather, the true Instructor will form the whole man.
Clement, head of the catechetical school of Alexandria, combined philosophical sophistication with warm, if at times excessive, piety. Although it is not made clear by the editor, Clement must be understood as representative of what a philosophical school looked like in the ancient world. Philosophy then does not mean what it means now (or even worse, what we think it means now). Someone who was part of a philosophical school was part of a very particular community. This community might set forth certain rules for eating, drinking, and even walking. This should not be understood as “adding to the bible.” It simply went with the territory. Regardless, many of Clement’s rules, although not followed today, illustrate what life would have looked like in the 3rd century.
Scope
Clement’s argument is simple: because Christ is our Teacher, we can teach. Because Christ is our teacher, we have a message to teach. “The whole of piety is hortatory,” aiming “to improve the soul” (I.1). Clement’s rules, while at times appearing odd or legalistic, seek only “the attainment of right dispositions.” Throughout the treatise, the instructor is primarily Jesus, although at times the particular human instructor is in view.
Virtue
Not surprisingly, given the provenance of Alexandria, there is a strong Platonic thrust to Clement’s message. “Nothing exists, the cause of whose existence is not supplied by God.” A few lines later, Clement identifies God and the Word (I.8).
“Everything that is contrary to right reason is sin” (I.13). Virtue, accordingly, “is a state of the soul rendered harmonious by reason in respect to the whole life.” Clement expands his earlier definition of virtue as “which is the Word given by the Instructor to be put into practice” (III.6).
Speaking thus of the soul: “The soul consists of three divisions: the intellect, which is called the reasoning faculty, is the inner man,” the irascible, and appetite (III.1).
Somewhat to the chagrin of the editor, Clement believes the narrative in Genesis 6 refers to angels: “An example of this are the angels, who renounced the beauty of God for a beauty which fades, and so fell from heaven to earth” (III.2). In a footnote the editor grudgingly admits this was the common view in the early church.
In conclusion, he sets forth the goal of Torah for the life of the student: “For the intention of his law is to dissipate fear, emancipating freewill in order to faith” (III.12).
Practice
On eating: We should eat that we may live (II.1). “Our diet should be light and digestible and suitable for keeping awake.” Clement is not trying to make a list of what is and is not acceptable for the Christian. Rather, in our lifestyles “daintiness is to be shunned.” He defines gluttony as “the excess in the use of relishes.” Such people, he says, “are ruled by a most lickerish demon, whom I shall not blush to call the Belly-demon.”
On drinking: the natural drink is water, but Clement makes an interesting comment that “wine” was associated with the prophetic cluster (II.2). He says it is associated with the Word, but I think it is more accurately associated with “Kingship.” He should have pursued this line of thought, for it dovetails nicely with his comments on kingship in the Stromata.
Some of his comments, while silly, are always amusing: “The breasts and organs of generation, inflamed by wine, expand and swell in a shameful way.”
Evidently coed public bathing was common: “The baths are opened promiscuously to men and women, and there they strip for licentious indulgence (from for from looking, men get to loving” (III.5).
Clement notes a connection between luxury and sodomy: “The Sodomites having, through much luxury, fallen into uncleanness, practicing adultery shamelessly, and burning with insane love for boys” (III.8).
Conclusion
It would not be easy to apply all of Clement’s insights today, but there are some that are worth noting. The good teacher will seek to encourage right dispositions according to right reason. Clement knew, perhaps breaking with Plato, that knowledge by itself is not enough. Rather, the true Instructor will form the whole man.
April 4, 2016
Clement of Alexandria was a Christian author writing in the late second and early third centuries AD. Like Tertullian, he is regarded as a Church Father rather than a saint by most denominations today. Clement’s extant writings reveal an educated, widely-read mind (again, like Tertullian) that was familiar with both Christian scholarship and the major pagan philosophic creeds.
The Paedagogus (or "tutor") was written around 198 and is the second of Clement's three major works. It is largely a practical treatise on how to live a Christian life, although the essay does cover more philosophical territory from time to time, especially in the first section. Over the course of the work, Clement discusses topics including dietary habits, modes of dress, sexual mores, music, makeup and grooming, and much more.
The essay provides an interesting look at how the early Church Fathers thought that Christians should behave, and at times acts as a welcome window into the day-to-day life of the late second century. But it is not a particularly short piece, and it has a tendency to get bogged down in details that are only of tangential interest to most modern readers. Not a treatise I am ever likely to re-read; for those interested in Clement's doctrine, I would instead recommend his essay Salvation for the Rich, which is shorter and significantly more engaging. 2.0 stars.
The Paedagogus (or "tutor") was written around 198 and is the second of Clement's three major works. It is largely a practical treatise on how to live a Christian life, although the essay does cover more philosophical territory from time to time, especially in the first section. Over the course of the work, Clement discusses topics including dietary habits, modes of dress, sexual mores, music, makeup and grooming, and much more.
The essay provides an interesting look at how the early Church Fathers thought that Christians should behave, and at times acts as a welcome window into the day-to-day life of the late second century. But it is not a particularly short piece, and it has a tendency to get bogged down in details that are only of tangential interest to most modern readers. Not a treatise I am ever likely to re-read; for those interested in Clement's doctrine, I would instead recommend his essay Salvation for the Rich, which is shorter and significantly more engaging. 2.0 stars.
December 20, 2024
This translation of Clement's Paidagōgos is excellent and provides helpful references to Scripture and classical sources.
As other reviewers have noted, books 2-3 are moralistic sermons on how to do daily activites as a Christian. Modern Christians who deeply cherish the current state of Western Christianity will either be challenged or outraged by how much Clement emphasizes modesty, simplicity, and frugality. It makes me think more critically about ways Christianity has assimilated to Western cultural narratives and customs where we perhaps should have maintained tradition.
As other reviewers have noted, books 2-3 are moralistic sermons on how to do daily activites as a Christian. Modern Christians who deeply cherish the current state of Western Christianity will either be challenged or outraged by how much Clement emphasizes modesty, simplicity, and frugality. It makes me think more critically about ways Christianity has assimilated to Western cultural narratives and customs where we perhaps should have maintained tradition.
July 29, 2013
Delightful for its insights and for being so very out of date. The first general Christian treatise on the moral life, designed for those who live in a rich, cosmopolitan Mediterranean city and thus rather relevant to contemporary America. Good general theological reflections, fascinating insight into how Scripture was understood in second-century Christianity, and amusing glimpses of what everyday life was like in Alexandria.
September 8, 2024
It is incredibly fascinating what the early church called Christians to do, believe, and say. Here Clement provides instruction for Christians on how to live in the world and on how to act in the Christian community, including on the Lord’s a true glimpse into a forgotten era of the simplicity of holy living and life in Christian community
December 21, 2018
Вот так примерно выглядит добротный синтез идей античной философии и христианства. Две традиции соединяются. С одной стороны Сократ, Платон, с другой Исаия и апостол Павел. Что же поучится в итоге? Получится западная европейская культура, коей Климент один из самых ранних предвестников.
Педагог это книга о том, как жить христианам, чтобы слышать и слушаться Логоса (Христа) и спасаться.
Первый том о богословии. Второй и третий - о вещах прикладных. Вот, например, названия их глав: "Правила относительно пищи", "О дорогой домашней утвари", "О поведении какого следует держаться на пиршествах", "О смехе", "Об обуви", "О поведении в банях", "Против модничанья мужчин". Климент даёт обзор нравам своего времени. Затем он анализирует их с позиций здравого смысла и христианских, или лучше сказать, с библейских позиций, приводя множество цитат из Пророков и новозаветных книг.
Климент Александрийский занимается апологетикой христианства с привлечение
философского аппарата и логики. Александрия, где находится дом Климента это - одна из жемчужин ойкумены. В Педагоге он излагает свой взгляд на то, как следует жить христианам в чуждом для них мире греческого города. Он не отвергает совершенно античной культуры как сделал бы безумный фанатик, но беря из неё полезное и здравое присовокупляет к христианскому стилю жизни. Климент любит античную учёность, но не преклоняется перед ней. При том, что он обильно цитирует Писания, он не стесняясь упоминать добрым словами Сократа, Менандра и прочих "комических драматургов".
Книга эта, надо сказать, желает очень въедливо и до мелочей регламентировать быт христиан. Это навевает определённые сомнения. Всплывает много нехороших коннотаций с Домостроем, пуританском тоталитаризмом, чучхе, и, вообще, с разными сектами. Христианство всё же религия свободы, где человек сам выбирает как жить и не имеет быть принужденным никем. Автор Педагога, каким бы умным и святым он ни был, берёт на себя слишком много, когда претендует на то, что он лучше знает как жить другим, отнимая тем свободу у христова стада.
Я, признаться, немало удивлялся читая Педагога. Много нового узнал о наших братьях во Христе, живших в античности. Помимо того, что всегда приятно умного человека послушать, особенно, если он твоих взглядов, я радовался читая, как, например, Климент хвалит физкультуру и советует христианам и христианкам заниматься спортом, или как он высмеивает женщин, повёрнутых на ювелирных драгоценностях, красоте лица и косметике, или как отговаривает читателя от бесполезных зрелищ и развлечений в цирках. Как же близко, как актуальны эти поучения и ныне.
Педагог это книга о том, как жить христианам, чтобы слышать и слушаться Логоса (Христа) и спасаться.
Первый том о богословии. Второй и третий - о вещах прикладных. Вот, например, названия их глав: "Правила относительно пищи", "О дорогой домашней утвари", "О поведении какого следует держаться на пиршествах", "О смехе", "Об обуви", "О поведении в банях", "Против модничанья мужчин". Климент даёт обзор нравам своего времени. Затем он анализирует их с позиций здравого смысла и христианских, или лучше сказать, с библейских позиций, приводя множество цитат из Пророков и новозаветных книг.
Климент Александрийский занимается апологетикой христианства с привлечение
философского аппарата и логики. Александрия, где находится дом Климента это - одна из жемчужин ойкумены. В Педагоге он излагает свой взгляд на то, как следует жить христианам в чуждом для них мире греческого города. Он не отвергает совершенно античной культуры как сделал бы безумный фанатик, но беря из неё полезное и здравое присовокупляет к христианскому стилю жизни. Климент любит античную учёность, но не преклоняется перед ней. При том, что он обильно цитирует Писания, он не стесняясь упоминать добрым словами Сократа, Менандра и прочих "комических драматургов".
Книга эта, надо сказать, желает очень въедливо и до мелочей регламентировать быт христиан. Это навевает определённые сомнения. Всплывает много нехороших коннотаций с Домостроем, пуританском тоталитаризмом, чучхе, и, вообще, с разными сектами. Христианство всё же религия свободы, где человек сам выбирает как жить и не имеет быть принужденным никем. Автор Педагога, каким бы умным и святым он ни был, берёт на себя слишком много, когда претендует на то, что он лучше знает как жить другим, отнимая тем свободу у христова стада.
Я, признаться, немало удивлялся читая Педагога. Много нового узнал о наших братьях во Христе, живших в античности. Помимо того, что всегда приятно умного человека послушать, особенно, если он твоих взглядов, я радовался читая, как, например, Климент хвалит физкультуру и советует христианам и христианкам заниматься спортом, или как он высмеивает женщин, повёрнутых на ювелирных драгоценностях, красоте лица и косметике, или как отговаривает читателя от бесполезных зрелищ и развлечений в цирках. Как же близко, как актуальны эти поучения и ныне.
September 16, 2024
Clement of Alexandria (150-215) was a Christian theologian and philosopher who taught at the Catechetical School of Alexandria. In this book he gives practical rules for Christians to follow and live by.
"With whom, then, are we to associate? With the righteous, He says again, speaking figuratively; for everything “which parts the hoof and chews the cud is clean.” For the parting of the hoof indicates the equilibrium of righteousness, and ruminating points to the proper food of righteousness, the word, which enters from without, like food, by instruction, but is recalled from the mind, as from the stomach, to rational recollection. And the spiritual man, having the word in his mouth, ruminates the spiritual food; and righteousness parts the hoof rightly, because it sanctifies us in this life, and sends us on our way to the world to come." pg 193
"With whom, then, are we to associate? With the righteous, He says again, speaking figuratively; for everything “which parts the hoof and chews the cud is clean.” For the parting of the hoof indicates the equilibrium of righteousness, and ruminating points to the proper food of righteousness, the word, which enters from without, like food, by instruction, but is recalled from the mind, as from the stomach, to rational recollection. And the spiritual man, having the word in his mouth, ruminates the spiritual food; and righteousness parts the hoof rightly, because it sanctifies us in this life, and sends us on our way to the world to come." pg 193
December 11, 2021
Denna bok varierar enormt mycket i användbarhet. Bok 1 är direkt fantastisk. Bok 2 och 3 är ... inte lika användbara. Clement visar en enorm bredd mellan en fantastisk tänkare som verkligen har ett imponerande grepp om spänningen mellan vilja och drifter, och deras relation till samvetet å ena sidan och en sur gubbe som tycker att skor är förvekligande och fåfänga å den andra. Det sista avsnittet i den annars träiga bok 3, är en vacker samling citat ur bibeln som återigen för oss tillbaka till Clement som en berörande kommentator om det mänskliga. Jag rekommenderar den för troende som känner att de har tid.
December 3, 2022
Clement is a voice from the 2nd-3rd century AD. He used to be the head of the Alexandrian school of theology. By reading or listening to his book, you will open a window into the past Christian history,. You will get an idea of how Christians, at least in Alexandria, used to think about practicing communion and moral behaviors. All Clement teachings are grounded in how he understood Christians' relationship to Jesus the Christ, who is the Instructor!
January 13, 2018
If you cannot get a hold of this collection, read Ecclesiasticus, he heavily depends on that book of the Bible... but certainly this is more than a commentary on that book.
April 5, 2020
Pretty good.
April 22, 2021
Good old bonkers (and occasionally insightful) Clement.
March 17, 2024
Filled with profound Scriptural wisdom and analogies that cause one to think deeply about the Lord and His goodness.
June 10, 2024
An early church work on ethics; particularly to new belivers.
Clement's conception of Christ as Logos and its application to the Christian Life set a standard for eastern Christian spirituality. Remember this is the same dude who was Origen's teacher.
It's divided into three books, the first talks about his conception of Christ as Logos (think John ch 1) and as Christ serving as an embodiment of scripture, there is this multifaceted idea of Christ being the Christian's tutor; primarily through example, doctrine, and active supernatural work upon the believer. This idea is worth reading the work alone. Christ instructs us through not only everything contained in scripture but shows us most explicitly in his own bodily life and continues to do so actively.
The rest of the work, the other two books, is its application in the belivers life. These last two are a roller coaster whirlwind of etymology, cultural commentary, philosophy, analogy, allegory, typology, and theology.
Clement had an encyclopedic mind of all the above. He applied this all in an idiosyncratic manner. His conclusions make sense but not always how he got there even though he takes you through these intricate rabbit trails using the disciplines I described above.
These rabbit trails are usually tedious, almost obscure at times, but I can appreciate the use of natual philosophy; though I think his approach is generally unbalanced between the natural arts and exegesis. Sometimes he does make a striking point of wisdom that makes you appreciate the effort.
This would be a lot more acceptable if he was more clear that all of his applications were advice, wisdom, or dogma; even more so when he admits that some are driven by personal ideals.
Also, just having a cursory knowledge of Roman culture, makes me sympathetic to his moral applications. If anything, it shows that Christian character is more of a ethical and moral demand that we often realize. Our standard is the law of God personally embodied in Christ of course.
All in all, it's always a joy to read the church fathers. When he is clear, it challenges not only the socitial norms of his time but much to think of our own. His concept of Logos is a great, biblically grounded theme. His knowledge, especially of scipture, is vast and puts most of us to shame.
Some might be tempted to look down at some of his emphases and discount it outright, a sort of historic moral superiority that we see often in western culture today, and while this work should be discerned, it's important to attentively hear from our fathers of the faith.
Clement's conception of Christ as Logos and its application to the Christian Life set a standard for eastern Christian spirituality. Remember this is the same dude who was Origen's teacher.
It's divided into three books, the first talks about his conception of Christ as Logos (think John ch 1) and as Christ serving as an embodiment of scripture, there is this multifaceted idea of Christ being the Christian's tutor; primarily through example, doctrine, and active supernatural work upon the believer. This idea is worth reading the work alone. Christ instructs us through not only everything contained in scripture but shows us most explicitly in his own bodily life and continues to do so actively.
The rest of the work, the other two books, is its application in the belivers life. These last two are a roller coaster whirlwind of etymology, cultural commentary, philosophy, analogy, allegory, typology, and theology.
Clement had an encyclopedic mind of all the above. He applied this all in an idiosyncratic manner. His conclusions make sense but not always how he got there even though he takes you through these intricate rabbit trails using the disciplines I described above.
These rabbit trails are usually tedious, almost obscure at times, but I can appreciate the use of natual philosophy; though I think his approach is generally unbalanced between the natural arts and exegesis. Sometimes he does make a striking point of wisdom that makes you appreciate the effort.
This would be a lot more acceptable if he was more clear that all of his applications were advice, wisdom, or dogma; even more so when he admits that some are driven by personal ideals.
Also, just having a cursory knowledge of Roman culture, makes me sympathetic to his moral applications. If anything, it shows that Christian character is more of a ethical and moral demand that we often realize. Our standard is the law of God personally embodied in Christ of course.
All in all, it's always a joy to read the church fathers. When he is clear, it challenges not only the socitial norms of his time but much to think of our own. His concept of Logos is a great, biblically grounded theme. His knowledge, especially of scipture, is vast and puts most of us to shame.
Some might be tempted to look down at some of his emphases and discount it outright, a sort of historic moral superiority that we see often in western culture today, and while this work should be discerned, it's important to attentively hear from our fathers of the faith.
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