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Parel, Kamala. "The theological anthropology of Clement of Alexandria." Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/271943.
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Bucur, Bogdan Gabriel. "Angelomorphic pneumatology : Clement of Alexandria and other early Christian witnesses /." Leiden : Brill, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789004174146.
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Kindiy, Oleh. "Christos Didaskalos the christology of Clement of Alexandria." Saarbrücken VDM Verlag Dr. Müller, 2007. http://d-nb.info/988492636/04.
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Herrero, de Jauregui Miguel <1978>. "The Protrepticus of Clement of Alexandria: a commentary." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2008. http://amsdottorato.unibo.it/1117/1/Tesi_Herrero_de_Jauregui_Miguel.pdf.
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Herrero, de Jauregui Miguel <1978>. "The Protrepticus of Clement of Alexandria: a commentary." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2008. http://amsdottorato.unibo.it/1117/.
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Emmett, Laurence. "The divine rhetor : a study of Clement of Alexandria." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.395295.
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Hägg, Henny Fiskå. "Clement of Alexandria and the beginnings of Christian apophaticism /." Oxford : Oxford university press, 2006. http://catalogue.bnf.fr/ark:/12148/cb410831786.
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Worden, Daniel Lee. "Clement of Alexandria : incarnation and mission of the Logos-Son." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/16500.
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Clementine scholarship acknowledges Clement's doctrine of the Incarnation and generally maintains that for Clement the divine Logos assumed human flesh. However, because of Clement's complex logology and three passages suggesting a docetic interpretation of Christ's flesh, scholars tend to move away from addressing the Incarnation and treat either the metaphysics of the multiple logoi theory or the question of Clement's Docetism, or both. Because of this diversion in research, there remains a gap in the literature around Clement's teachings about the Incarnation. This thesis begins to fill the gap by explaining Clement's view of the Incarnation, which he connects to the emergent ‘exchange' doctrine, envisaged as a divine mission. It situates Clement as an heir of the apostolic tradition while he engages with Greek philosophy and Gnostic belief. The research delineates Clement's gnostic tradition, which he considered faithful to the Old Testament and to the teachings of the apostles. The investigation collates Clement's usage of John 1:14 and the term ginomai linked with Logos, anthropos, and sarx. It examines Clement's discussion in Stromateis VII.2, where he claims the Logos assumed flesh susceptible to suffering, emotions, and physical sensibilities. In Clement's teachings, the Logos became both anthropos and sarx so that anthropos might become theos. This thesis outlines Clement's usage of the terms parousia and epiphaneia (appearing), showing they are consequential to the Incarnation. Clement presents the Logos as Saviour, who conquers malevolent powers and death to release humankind from corruption through his sufferings from birth to the cross. Clement also presents the Logos as a Teacher, who during his parousia, interprets precisely the Old Testament, and in his appearing, discloses true gnosis, which guides anthropos to godliness. The evidence demonstrates that Clement bases his path for assimilation to God upon the Incarnation of the Logos.
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Ward, Harold Clifton. "Clement of Alexandria and the creative exegesis of Christian Scripture." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12088/.
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How might one describe early Christian exegesis? This question has given rise to a significant reassessment of patristic exegetical practice in recent decades, and the present thesis contributes to this reappraisal of patristic exegesis in two significant ways. First, this thesis attempts to move beyond the idea of exegesis to investigate the textual practices that serve as its modus operandi. In order to accomplish this task, I develop the notion of "creative exegesis." I argue that creative exegesis permits one to pay attention in detail to two modes of archival thinking at the heart of the ancient exegetical enterprise: the grammatical archive, a repository of the textual practices learned from the grammarian, and the memorial archive, the constellations of textual memories from which textual meaning is constructed. Second, this thesis examines the textual practices of Clement of Alexandria, a figure whose exegesis has on the whole been neglected in modern scholarship. I argue that an assessment of Clement's creative exegesis reveals his deep commitment to scriptural interpretation as the foundation of theological inquiry, even in his works that cannot be explicitly labeled "exegetical." Clement employs various textual practices from the grammatical archive to read Scripture figurally, though he restricts the figural referents of Scripture to two mysteries, bound up in the incarnation of Christ and the knowledge of God. These mysteries are discovered in an act of rhetorical invention by reading Scripture for the constellations that frame its narrative. For Clement, the plot of Scripture—and the progression from Old Testament to New—is expressed under the dual constellations of "fear," by which God leads his people to faith, and "wisdom," through which God leads his people to the ultimate vision of the divine essence.
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Hanigan, Daniel Robert. "Nomina Sacra? The 'Negative Theology' of Etymology in Clement of Alexandria's Protrepticus." Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/20089.
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In this thesis, I analyse the etymologies of the names and epithets of Greek gods and goddesses found in Clement of Alexandria's Protrepticus. Although scholars have long been aware of Clement's frequent use of etymology throughout almost all of his extant writings, next to no effort has been made to study the particular function of the etymologies of the names and epithets of Greek gods and goddesses. This is a curious oversight, given that Clement is unique among his immediate Christian and Jewish predecessors, contemporaries, and successors for subjecting this category of words to such frequent etymological analysis. In this thesis, I aim to begin the process of rectifying this omission by locating these etymologies within Clement’s peculiar theological and cultural contexts. I contend that Clement turned to etymology as an apologetic technique because he was a thoroughgoing product of the Second Sophistic and recognized the cultural capital that such a literary relic of the classical past carried in the elite intellectual circles of the High Roman Empire. Moreover, I argue that he used these etymologies to contest the divinity of the so-called ‘gods’ and ‘goddesses’ of Greek religion by unveiling their effability.
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Gilliland, Maegan Chloe Marie. "The text of the Pauline Epistles and Hebrews in Clement of Alexandria." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/22015.
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The primary goal of this research is to produce a text-critical evaluation of the Pauline Epistles and Hebrews as represented in the writings of Clement of Alexandria, an early Christian theologian who lived ca. 200 AD. The result of such an undertaking will be a refined understanding of the transmission of the New Testament text at the end of the 2nd century, a time period for which we have very little textual data. Unlike our earliest New Testament manuscripts, the text of the early Church Fathers is preserved exclusively in later manuscripts. These manuscripts are often far removed from the original Patristic documents by both date and location. This results in an added layer of textual complexity for which the text critic must account, especially in the evaluation of a Church Father’s citation of New Testament manuscripts. Because of the multivalent nature of the research, the biblical data extracted from Clement of Alexandria’s writings will undergo several stages of statistical analysis comparing it to other early Greek New Testament manuscripts. The resulting data will reveal if the early text of the Pauline Epistles and Hebrews was stable (controlled) or if it underwent changes due to scribal additions and subtractions. It will also shed light on the citation techniques used by Clement of Alexandria, an early Christian reader. The combined data will allow New Testament scholars to generate a more precise critical edition of the Greek New Testament and come to a better understanding of how the earliest Christian communities transmitted the New Testament text.
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Friesen, Courtney J. P. "Dying like a Woman: Euripides' Polyxena as Exemplum between Philo and Clement of Alexandria." DUKE UNIV, 2016. http://hdl.handle.net/10150/622574.
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Thomson, Stuart Rowley. "The barbarian Sophist : Clement of Alexandria's Stromateis and the Second Sophistic." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:98aca742-1277-4635-9d33-73ca18cf9071.
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Clement of Alexandria, active in the second half of the second century AD, is one of the first Christian authors to explain and defend the nascent religion in the terms of Greek philosophy and in relation to Greek paideia. His major work, the Stromateis, is a lengthy commentary on the true gnosis of the Christian faith, with no apparent overarching structure or organisational principle, replete with quotations from biblical, Jewish, Greek 'gnostic' and Christian works of all genres. This thesis seeks to read this complex and erudite text in conversation with what has been termed the ‘Second Sophistic’, the efflorescence of elite Greek literature under the Roman empire. We will examine the the text as a performance of authorial persona, competing in the agonistic marketplace of Greek paideia. Clement presents himself as a philosophical teacher in a diadoche from the apostles, arrogating to himself a kind of apostolic authority which appeals to both philosophical notions of intellectual credibility and Christian notions of the authentic handing down of tradition. We will also examine how the work engages key thematic concerns of the period, particularly discourses of intellectual eclecticism and ethnicity, challenging both Greek and Roman forms of hegemony to create a space for Christian identity. Lastly, this thesis will critically examine the Stromateis' intertextual relationship with the Homeric epics; the Iliad and the Odyssey are used as a testing ground for Christian self-positioning in relation to Greek culture as a whole. As we trace this variable relationship, we will also see the cross-fertilisation of reading strategies between Homer and the bible; these developing complex allegorical methods not only presage the rise of Neoplatonism, but also lay the foundations for changes in cultural authority which accompany the Christianisaton of the Roman empire in the centuries after Clement.
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Baker, Richard Alan. "Spiritual contemplation in Clement of Alexandria's Stromateis : adaptation of the philosophical category θεωρία." Thesis, University of St Andrews, 2000. http://hdl.handle.net/10023/6425.
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Although scholars have often acknowledged the spirituality in the writings of Clement of Alexandria (cir. 150-215 AD), a thorough study of the Platonic category θεωρία as it appears in this second century Father has never been undertaken. Most studies on Christian spirituality either ignore Clement's role altogether, or rush past him with little comment in favor of the great Origen (cir. 185-255 AD). Stromateis, Clement's most enigmatic work, contains over 75 occurrences of θεωρία. A close examination of these texts reveals that his use of the term is somewhat different from two of his greatest philosophical and spiritual mentors, Plato and Philo. Clement uses this term (usually translated "contemplation") to refer to a spiritual experience which occurs in space and time, as well as an ethereal one and one which occurs in the mind. A possible explanation for this difference lies with Clement's claim in the opening chapter of the work: he is the recipient of an oral tradition which has never been recorded, but which he plans to include in the Stromateis. This thesis demonstrates: 1) that Clement is the first Christian writer to adapt this philosophical category into Christian spirituality; 2) the primary purpose of Stromateis is to present the third stage in a spiritual pathway - to reveal θεωρία as the spiritual "meat" for the advanced believer; and 3) to present God and His contact with the Christian as immediate. In a radical move, going against the philosophical setting of the day, Clement presents this Platonic category as a means for the Christian to experience an immanent God.
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Behr, John. "Godly lives : asceticism and anthropology, with special reference to sexuality in the writings of St. Irenaeus of Lyons and St. Clement of Alexandria." Thesis, University of Oxford, 1995. http://ora.ox.ac.uk/objects/uuid:cf34ec7b-4b0c-4f4c-ba86-89e438f84db5.
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This thesis aims to restore the balance of modern investigations into Christian asceticism and anthropology by reading the texts of Sts. Irenaeus and Clement within their theological perspectives, and thereby examine the presuppositions determining how we think about sexual difference. In the Introduction I examine the projects of M. Foucault and P. Brown, arguing that they do not remain faithful to the concerns of the texts which they treat. In Part One, I show how asceticism, for Irenaeus, is the expression of the human living the life of God in the body, that which is most characteristically human and the image of God. Sexuality is fundamental to human existence, forming a permanent part of the framework within which humans grow towards God. This growth results from humans acting responsively to the creative activity of God. That God is the source of the life which is lived by humans, demands an openness on their part towards God. Any attempt to avoid the reality of their created nature, for instance, through a self-imposed continence, overturns the basic structure of this relationship. In Part Two, I consider the asceticism proposed by Clement, which strives, through human effort, to achieve a godlike life, buttressing the rational mind, that which is properly human and in the image of God, by the exercise of virtues, so protecting it from disturbances, especially those arising from the body and the vulnerability of dependency. Whilst Clement has a vivid sense of the new life granted in baptism, and praises marriage, this desire for a divine life leads inexorably to the restriction of human sexuality to the function of procreation and its redundancy thereafter. After summarizing, I indicate possible lines for further investigation, and suggest that only within the Irenaean perspective can the issue of sexual difference be raised meaningfully.
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Hooker, Mischa A. "The Use of Sibyls and Sibylline Oracles in Early Christian Writers." University of Cincinnati / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1210693456.
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Fogarty, Margaret Elizabeth. "Egyptian Christianity : an historical examination of the belief systems prevalent in Alexandria c.100 B.C.E. - 400 C.E. and their role in the shaping of early Christianity." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/49941.
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Thesis (MPhil)--Stellenbosch University, 2004.ENGLISH ABSTRACT: This thesis sets out to examine, as far as possible within the constraints of a limited study, the nature of the Christianity professed in the first centuries of the Common Era, by means of an historical examination of Egyptian Christianity. The thesis contends that the believers in Christ's teachings, in the first century, were predominantly Jewish, that "Christianity" did not exist as a developed separate religion until its first formal systematizations commenced in the second century, through the prolific writings of the Alexandrians, Clement and Origen. It is noted that the name "Christianity" itself was coined for the first time in the second century by Ignatius of Antioch; and that until the fourth century it is more accurate to speak of many Christianities in view of regional-cultural and interpretative differences where the religion took root. The study examines the main religions of the world in which the new religion began to establish itself, and against which it had to contend for its very survival. Many elements of these religions influenced the rituals and formulation of the new religion and are traced through ancient Egyptian religion, the Isis and Serapis cults, Judaism, Gnosticism and Hermeticism. Alexandria, as the intellectual matrix of the Graeco-Roman world, was the key centre in which the new religion was formally developed. The thesis argues, therefore, that despite the obscurity of earliest Christianity in view of the dearth of extant sources, the emergent religion was significantly Egyptian in formulation, legacy and influence in the world of Late Antiquity. It is argued, in conclusion, that the politics of the West in making Christianity the official religion of the empire, thus centring it henceforth in Rome, effectively effaced the Egyptian roots. In line with current major research into the earliest centuries of Christianity, the thesis contends that while Jerusalem was the spring of the new religion Alexandria, and Egypt as a whole, formed a vital tributary of the river of Christianity which was to flow through the whole world. It is argued that without the Egyptian branch, Christianity would have been a different phenomenon to what it later became. The legacy of Egyptian Christianity is not only of singular importance in the development of Christianity but, attracting as it does the continued interest of current researchers in the historical, papyrological and archaeological fields, it holds also considerable significance for the study of the history of religions in general, and Christianity in particular.
AFRIKAANSE OPSOMMING: Die proefskrif poog om, insover moontlik binne beperkte skopus, die aard van die vroeë Christendom gedurende die eerste eeue V.C. te ondersoek, deur middel van 'n historiese ondersoek van die Egiptiese Christendom. Die tesis voer aan dat die vroegste Christelike gelowiges in die eerste eeu N.C. grootendeels Joods was, en dat die Christendom as afsonderlike godsdiens nie ontstaan het nie voor die formele sistematiseringe wat deur die Aleksandryne Clemens en Origines aangebring is nie. Selfs die term Christendom is vir die eerste keer in die tweede eeu n.C. deur Ignatius van Antiochië versin; daar word verder opgemerk dat voor die vierde eeu dit meer akkuraat is om van veelvuldige Christelike groepe te praat. Die studie ondersoek die vernaamste godsdienste van die milieu waarin die nuwe godsdiens wortel geskied het, en waarteen dit om sy oorlewing moes stry. Baie invloede van die godsdienste is uitgeoefen op die rites en die daarstelling van die nuwe godsdiens, en kan herlei word na die antieke Egiptiese godsdiens, die kultusse van Isis en Serapis, Judaïsme, Gnostisisme en Hermetisme. Aleksandrië, die intellektuele matriks van die Grieks-Romeinse wêreld, was die hoof-sentrum waarin die nuwe godsdiens formeelontwikkel het. Die tesis toon daarom aan dat ten spyte van die onbekendheid van die vroegste Christendom, wat te wyte is aan die tekort aan bronne, die opkomende godsdiens in die Laat Antieke wêreld opvallend Egipties van aard was in formulering, invloed en erfenis. Ten slotte word daar aangevoer dat die politiek van die Weste wat die Christendom as amptelike godsdiens van die ryk gemaak het, en wat dit vervolgens dus in Rome laat konsentreer het, die Egiptiese oorspronge van die godsdiens feitlik uitgewis het. In samehang met kontemporêre belangrike navorsing op die gebied van die Christendom se vroegste eeue, argumenteer die tesis dat terwyl Jerusalem wel die bron van die nuwe godsdiens was, Aleksandrië, en Egipte as geheel, 'n deurslaggewende sytak was van die rivier van die Christendom wat uiteindelik deur die ganse wêreld sou vloei. Daar word aangetoon dat sonder die Egiptiese tak, die Christendom 'n heel ander verskynsel sou gewees het in vergelyking met sy latere formaat. Die erfenis van die Egiptiese Christendom is nie alleen van die grootste belang vir die ontwikkeling van die Christendom nie, maar 'n nalatenskap wat die voortgesette aandag van navorsers op historiese, papirologiese en argeologiese gebiede vra, en is daarom van groot belang vir die studie van die geskiedenis van godsdienste in die algemeen, en die Christendom in die besonder.
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Pujiula, Martin. "Körper und christliche Lebensweise Clemens von Alexandreia und sein Paidagogos." Berlin New York de Gruyter, 2004. http://deposit.ddb.de/cgi-bin/dokserv?id=2774752&prov=M&dok_var=1&dok_ext=htm.
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Touati, Charlotte. "Le Purgatoire dans les littératures d'Égypte et d'Afrique du Nord (Ier-IVe s. ap. J.-C.)." Phd thesis, Université de Strasbourg, 2012. http://tel.archives-ouvertes.fr/tel-00771176.
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Cette thèse entend reconsidérer la notion de purgatoire telle qu'elle a été établie et utilisée par les historiens de la fin du XXe siècle ; démontrer que le purgatoire ainsi redéfini peut être identifié dans certains écrits du christianisme ancien, qui n'ont toutefois pas tous été reconnus par l'Église majoritaire ; documenter ce purgatoire et le situer dans son contexte historique, littéraire et religieux.Le corpus considéré comprend les sources bibliques à l'origine de l'imaginaire du purgatoire mises en regard d'écrits contemporains, ainsi que des textes rédigés en Afrique du Nord et en Égypte entre les IIe et IVe siècles, en latin, grec ou copte. Les écrits retenus permettent d'apprécier les différences de doctrines entre le christianisme de l'église majoritaire et une religiosité plus marginale, mais cultivant des références communes.
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Wilkins, Ryan T. "The Influence of Israelite Temple Rites and Early Christian Esoteric Rites on the Development of Christian Baptism." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2908.
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This thesis seeks to answer the question of the origin of some of the most fundamental additions made to early Christian baptism. Christian baptism began in a relatively simple liturgical form, but became, by the fourth century, a much more dramatic set of initiation rituals. Among the added elements to baptism were washing ceremonies in the nude, physical anointing with oil, being marked or signed with the cross on the forehead, and receiving white garments. Scholars have proposed different theories as to the origins of these baptismal rituals. Some claim the elements existed in the New Testament practice of the rite. Others have supposed that the Christian church adopted the elements from either the Jewish synagogue or from contemporary pagan modes of initiation. This thesis argues that the initiation rituals of the Israelite tabernacle and temple provide a much more likely source for the added elements of Christian baptism. The esoteric practices of the temple priests became the esoteric tradition of early Christianity. The rites of this temple-oriented esoteric tradition in both the Old and New Testaments parallel, and may have been the origin for, the evolutions made to Christian baptism during the third and fourth centuries of the church. Christian groups such as the Valentinians provide evidence of higher esoteric rites being interpreted as baptism. Somehow the esoteric rites of the Israelite temple and the esoteric rites of early Christianity were adopted into the practice of Christian baptism.
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Santos, Rita de Cassia Coda dos. "Exortação aos gregos: a helenização do cristianismo em Clemente de Alexandria." Universidade Federal de Minas Gerais, 2006. http://hdl.handle.net/1843/LHAM-6VARQZ.
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O "Protréptico", de Clemente de Alexandria, como testemunho da contribuição da retórica e da erudição gregas para a estruturação do cristianismo, o papel das tradições filosófica, poética e religiosa do mundo helenístico-romano, através dos Padres apologistas, na concepção e na lexicografia da doutrina cristã.
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CHIAPPARINI, GIULIANO. "GLI "EXCERPTA EX THEODOTO" DI CLEMENTE ALESSANDRINO Introduzione, testo, traduzione e commento." Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/19301.
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L'opera presenta una nuova edizione critica del testo greco degli "Estratti da Teodoto" di Clemente Alessandrino oltre alla prima traduzione italiana completa. Alcuni capitoli introduttivi e un esteso commento permettono di apprezzare la ricchezza di contenuti di questa fonte di inizio III sec. per lo studio dello gnosticismo, letteratura cristiana antica, patristica e storia del dogma. Gli "Estratti da Teodoto" non sono una raccolta di frammenti originali copiati da fonti gnostiche principalmente valentiniane, come si crede abitualmente. Ad un'analisi approfondita essi appaiono come una collezione di tredici frammenti tratti dalle "Ipotiposi", un'opera perduta di Clemente. La natura e il contenuto di questi frammenti mostrano che la tradizionale suddivisione degli ETh in quattro sezioni (Sagnard) non è ricevibile. Deve pure essere abbandonato il tentativo di individuare precisamente le parti 'valentiniane' e 'clementine'. Clemente riporta raramente citazioni letterali tratte dalle sue fonti, mentre molto spesso presenta le dottrine 'eterodosse' in modo indiretto, proponendo delle sintesi ('epitomes'). Nella prima parte degli ETh Clemente presenta e discute soprattutto dottrine valentiniane, probabilmente 'orientali'. Tuttavia, a partire principalmente dal frammento 11 illustra il pensiero di Teodoto. Costui sembra abbia sviluppato e modificato dottrine del valentinianesimo 'occidentale', come dimostra il confronto con la 'Grande Notizia' di Ireneo.The work presents a new critical edition of the greek text of "Excerpta ex Theodoto" of Clement of Alexandria together with the first complete Italian translation. Some introductory chapters and an extensive commentary allow you to appreciate the richness of the contents of this early third century source for the study of Gnosticism, ancient Christian literature, patristic and history of dogma. The ETh are not a collection of original fragments copied from Gnostic sources mainly valentinian, as believed to routinely. For an in-depth analysis they appear to be a compilation of thirteen fragments from "Hypotyposeis", lost work of Clement. The nature and extent of these fragments show that the traditional division of the ETh in four sections is unacceptable. It must also be abandoned the attempt to accurately identify 'valentinian' and 'clementinian' parts. Clement shows a few quotes verbatim from his sources. Very often shows 'heterodox' doctrines indirectly proposing summaries ('epitomes'). In the first part of the collection Clement presents and discusses especially valentinian doctrines, probably 'eastern'. Instead, starting mainly from the fragment 11, he presents the Theodotus thought. He seems develope and modify doctrines of 'western' valentinianism, as demonstrated by the comparison with the 'Great Notice' of Irenaeus.
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Choufrine, Arkadi. "Gnosis, theophany, theosis : studies in Clement of Alexandria's appropriation of his background /." New York : P. Lang, 2002. http://catalogue.bnf.fr/ark:/12148/cb389600964.
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Feulner, Rüdiger. "Clemens von Alexandrien : sein Leben, Werk und philosophisch-theologisches Denken /." Frankfurt am Main : P. Lang, 2006. http://catalogue.bnf.fr/ark:/12148/cb41153527z.
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Texte remanié de: Dissertation--Philosophie--Innsbruck, 1997. Titre de soutenance : Clemens von Alexandrien : sein Leben, Werk, geistiges Umfeld und seine Philosophie unter besonderer Berücksichtigung des ersten "Stromateus. Texte remanié de: Dissertation--Theologie--Innsbruck, 1997. Titre de soutenance : Die Heilspädagogik des Clemens von Alexandrien unter besonderer Berücksichtigung seiner "Paidagogos"-Schrift.Bibliogr. p. 211-265.
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Schneider, Ulrich. "Theologie als christliche Philosophie : zur Bedeutung der biblischen Botschaft im Denken des Clemens von Alexandria /." Berlin : W. de Gruyter, 1999. http://catalogue.bnf.fr/ark:/12148/cb399004306.
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Texte remanié de: Dissertation--Theologische Fakultät Erlangen, 1995. Titre de soutenance : Theologie als christliche Philosophie : zur Funktion der biblischen Elemente im Danken des Clemens von Alexandrien.Bibliogr. p. 304-327.
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O'Brien, David Paul. "Rich clients and poor patrons : functions of friendship in Clement of Alexandria's Quis Dives Salvetur." Thesis, University of Oxford, 2004. http://ora.ox.ac.uk/objects/uuid:4be681a0-d1f7-41ad-a03e-5df8b1378021.
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Quis Dives Salvetur (QDS) is a small but fascinating homiletic treatise composed by Clement of Alexandria which seeks to address certain problems concerning the salvific status of wealthy Christians. The aim of this thesis is to ascertain the beliefs and actions that Clement wants his wealthy readers to adopt as a result of reading this discourse. This study presupposes that Clement's views on wealth did not change drastically over the period of time since composing his other works. The implication is that the complex philosophical and theological concepts in QDS may be illuminated from similar treatments in his other works. This study shows that the Graeco-Roman philosophical and cultural conventions of friendship play fundamental roles in the two rubrics under which many of the key concepts in QDS may be grouped. Salvation is ultimately friendship and sonship with God, and is the telos of philosophical and ethical ascent, where the believer becomes like God in his apathetic and beneficent nature. Clement adapts the Stoic doctrine of oikeiosis to describe the way in which a believer progresses from a nascent self-knowledge and self-love at regeneration to the knowledge of God and love of God at his adoption as son and friend. Salvation in QDS is not purely an individualistic pursuit, rather it is located in the church as the ideal philosophical community of friends, where relations are grounded on an ethic of reciprocity. This study challenges the dominant view held by modern scholars that the whole of QDS is devoted to vindicating the possibility that the rich can be saved even as rich. This view ignores the fact that the rich are to strive for the gnostic state of apatheia. Having devoted the first half of the treatise to showing that the wealthy are called to salvation, Clement counsels them, in the second half, to distribute their superfluous possessions indiscriminately to those less well-off in their community, while retaining a frugal self-sufficiency. Concomitant with indiscriminate almsgiving, rich believers must undertake a second repentance which requires them to submit to an advanced Christian who will act as their spiritual patron, guide and advocate before God.
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Bihan, Alain-Christophe. "De l’anthropos : se savoir humain, entre foi et savoir." Thesis, Paris 10, 2013. http://www.theses.fr/2013PA100204/document.
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Le phénomène de laïcisation, qui, dans nos sociétés occidentales, cherche à s’affranchir du sacré, a contribué à l’émergence d’une figuration de l’humain au centre de l’univers. Malgré ce progrès, perdurent aujourd’hui, sur le terrain même de la laïcité, des traces du sacré qui induisent des tensions entre foi et savoir. Deux universaux, qui légitimement s’attirent et se repoussent, interrogent plus fondamentalement l’humain, allant jusqu’à remettre en question l’élaboration ontologique dont il a fait l’objet. Un constat qui pose le diagnostic de sa propre fin. En effet, la question de l’anthropos persiste malgré tout à s’articuler à l’intérieur de la tradition de la religion. Si la modernité, notamment amorcée par l’anthropologie kantienne, pose les premières tentatives d’une émancipation du sacré en prônant l’autonomie de la raison, il reste que l’idéal de cet humain, dit laïc, ne renonce pas vraiment au monde de Dieu. Et, pour cause, il se représente toujours sur le terrain de la laïcité en contraste avec l’humain religieux. Cherchant à dépasser les résistances relatives au monde de Dieu, je propose de faire émerger et de se représenter, au travers d’une expérience de la pensée, l’humain laïc par-delà le geste interprétatif imposé par l’institutionnalisation de la religion. Je remonte donc aux premières traces de l’humain qui persistent dans ses testaments, ses métarécits, avant tout humain. Des testaments qu’on pourrait croire oubliés, mais non perdus. Je remonte comme un archéologue de la langue au moment des premières nominations dans l’écriture qui surgissent de la Genèse. À ces Écritures qui, en définitive, viennent aussi rappeler que le syndrome de Babel plonge toujours l’humain dans sa propre dissémination, celle de son nom propre. Surgit la nécessité de se traduire comme une oeuvre, à nouveau, dans sa propre langue, pour survivre. Se traduire, pour « se savoir » humain, plutôt pour « se savoir anthropos ». Pour en comprendre la tâche, j’ai convoqué trois anciens : Paul de Tarse, Sénèque et Clément d’Alexandrie. J’ai scruté et croisé les mises en scène des nominations de l’humain à partir des occurrences du mot « anthropos » et « homo » dans l’écriture en écartant le plus possible le prisme interprétatif imposé par l’institutionnalisation de la religion. Je me suis inspiré d’un dispositif interprétatif stoïcien à partir d’Épictète pour faire surgir, au travers d’une mise en dialogue de ces trois anciens, la traduction d’un humain laïc. Une traduction qui relève d’une anthropologie du bonheur fondée sur la cohérence des disciplines du jugement, du désir et de l’action. Une traduction, certes, mais aussi une expérience d’écriture qui a amené à penser, en dernière instance, qu’au demeurant, avant la lettre, il y a lieu de penser l’émergence d’un anthropos, ni profane, ni sacré, ni religieux, ni laïque, qu’il y a lieu de « se savoir » anthroposThe secularization phenomenon, which in our western societies seeks to free itself from the sacred, has contributed to the emergence of a human figuration at the centre of the universe. Despite this progress, traces of the sacred that induce tensions between faith and knowledge continue to prevail today within secularization. These two universal concepts, which legitimately attract and repel each other, fundamentally question the human, to the point of putting into question the human’s underlying ontology. An observation that poses its own diagnosis. In fact, the question of the anthropos continues to articulate itself within the tradition of religion. If modernity, initiated by Kantian anthropology, poses the first attempts of an emancipation of the sacred by advocating the autonomy of reason, this idealized secular human does not renounce the world of God. And with good reason, as it is always represented as secular in contrast with the human of the religious sphere. Seeking to overcome all forms of resistance regarding the divine dimension, I propose letting the human emerge and come to be represented by means of a thought experiment that extends beyond the interpretative gesture imposed by the institutionalization of religion. I will go back to the first traces of the human that persist in early documents and texts that precede the concept of human as we understand it. This legacy may have been forgotten, but it was not lost. In the manner of an archaeologist of languages, I return to the first moments of naming in writing that takes place in Genesis. In these writings, which recall the event of Babel that plunges the human into the dissemination of its proper name, emerges the need for the human being to translate itself anew, as a work, in its own language, just to survive. Translate itself in order to know itself as human rather than as "anthropos". To understand the modalities of this task, I’ve brought together the ancient thinkers Paul of Tarsus, Seneca, and Clement of Alexandria. In analyzing these writings, I have scrutinized and cross-referenced the nominations of the human from the occurrences of the words "anthropos" and "homo", while avoiding as much as possible the interpretive prism imposed by the institutionalization of religion. I sought inspiration from a stoic interpretive framework deriving from Epictetus to create, through dialogue with these three ancient thinkers, the translation of the secular human. A translation that stems from the anthropology of happiness based on the coherence of the disciplines of judgment, desire and action. A translation, has ultimately led to thinking that, avant la lettre, before writing, there is a way to think the emergence of anthropos, neither profane, sacred, religous or secular, that there is a way to "know oneself" as anthropos
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Lialias, Alexandra [Verfasser], and Clemens [Akademischer Betreuer] Cyran. "Dynamische, kontrastverstärkte Computertomographie und Dual-Energy-Computertomographie zum Monitoring der Therapieeffekte von Regorafenib auf experimentelle Kolonkarzinom-Xenografts in der Ratte / Alexandra Lialias ; Betreuer: Clemens Cyran." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2018. http://d-nb.info/1171705255/34.
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Turnour, Matthew Dwight. "The stewardship paradigm : an enquiry into the ethical obligation associated with being in control of resorces." Thesis, Queensland University of Technology, 1999. https://eprints.qut.edu.au/35810/1/35810.pdf.
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The resource allocation and utilization discourse is dominated by debates about rights particularly individual property rights and ownership. This is due largely to the philosophic foundations provided by Hobbes and Locke and adopted by Bentham. In our community, though, resources come not merely with rights embedded but also obligations. The relevant laws and equitable principles which give shape to our shared rights and obligations with respect to resources take cognizance not merely of the title to the resource (the proprietary right) but the particular context in which the right is exercised. Moral philosophy regarding resource utilisation has from ancient times taken cognizance of obligations but with ascendance of modernity, the agenda of moral philosophy regarding resources, has been dominated, at least since John Locke, by a preoccupation with property rights; the ethical obligations associated with resource management have been largely ignored. The particular social context has also been ignored. Exploring this applied ethical terrain regarding resource utilisation, this thesis:
(1) Revisits the justifications for modem property rights (and in that the exclusion of obligations);
(2) Identifies major deficiencies in these justifications and reasons for this;
(3) Traces the concept of stewardship as understood in classical Greek writing and in the New Testament, and considers its application in the Patristic period and by Medieval and reformist writers, before turning to investigate its influence on legal and equitable concepts through to the current day;
4) Discusses the nature of the stewardship obligation,maps it and offers a schematic for applying the Stewardship Paradigm to problems arising in daily life;
and,
(5) Discusses the way in which the Stewardship Paradigm may be applied by, and assists in resolving issues arising from within four dominant philosophic world views:
(a) Rawls' social contract theory;
(b) Utilitarianism as discussed by Peter Singer;
(c) Christianity with particular focus on the theology of Douglas Hall;
(d) Feminism particularly as expressed in the ethics of care of Carol Gilligan;
and, offers some more general comments about stewardship in the context of an ethically plural community.
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Manicki, Anthony. "La pulsion et la répression. Les enjeux de la problématisation du désir sexuel dans le christianisme antique (IIIe-Ve siècles)." Phd thesis, Ecole normale supérieure de lyon - ENS LYON, 2014. http://tel.archives-ouvertes.fr/tel-01060996.
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Ce travail de recherche est une généalogie de la notion de " désir sexuel " telle qu'elle fut conçue dans le christianisme antique du IIIe au Ve siècle. À partir de la distinction entre deux anthropologies concurrentes, nous cherchons à reconstituer les modalités selon lesquelles ce désir a été pensé comme une pulsion irrésistible. Nous nous inscrivons donc dans la tradition des études de genre puisque nous posons la question de savoir s'il existe, au fondement des catégorisations sociales et des modes de légitimation du pouvoir, une forme de naturalité irréductible. Notre objectif est de mettre en évidence, d'une part, en quoi l'idée de désir naturel est une forme de problématisation contingente du désir sexuel et, d'autre, part, les conséquences de cette façon de penser. Entre le IIIe et le Ve siècle, les auteurs chrétiens s'opposent en ce qui concerne la question des capacités humaines. Pour les " perfectionnistes ", l'homme est capable d'accéder par ses propres forces à la perfection. Par conséquent, le " monde " est pensé par eux comme un ensemble de liens qui entravent l'itinéraire spirituel du sujet. La solitude du " désert " apparaît alors dans ce cadre problématique comme un moyen d'accéder à la liberté. Au contraire, pour les " défaillantistes ", l'homme est par nature infirme, si bien que la perfection est conçue non plus comme ce à quoi il peut lui-même accéder, mais comme un don de Dieu. En soulignant que l'homme n'est pas le maître dans sa propre maison puisqu'il ne peut maîtriser sa libido, Augustin montre que sa libération n'est envisageable qu'au prix de sa soumission à des institutions coercitives ayant pour fonction de compenser sa faiblesse. Proposant une forme originale de problématisation de la nature humaine en naturalisant la pulsion sexuelle, le défaillantisme chrétien permet donc de justifier la soumission des hommes. En faisant la généalogie du désir sexuel, ce travail s'emploie à montrer que la liberté ne requiert pas seulement une critique de l'idée de répression, mais une remise en cause plus fondamentale du modèle naturaliste de la pulsion.
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Glenn, Justin Lawrence. "The Educational Philosophy of Clement of Alexandria in the Stromata." Diss., 2018. http://hdl.handle.net/10392/5463.
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Clement of Alexandria played an important role in the development of Christian educational philosophy in a non-Christian culture in the second-century Roman Empire. Born into a pagan society and educated in Greek philosophy prior to his conversion, Clement sought to explain the orthodox Christian relationship between philosophy and theology and that the two are not enemies. His longest and perhaps most significant work, the Stromata, is a collection of the material that he taught to his students. As an educational record, it also provides two primary mechanisms for understanding some principles of his educational philosophy. First, his use of the term “Gnostic” (primarily γνωστικός, but also γνώμη) is unique and shows that he understands education to be crucial to, and even necessary for, Christian growth and development. Clement’s Gnostic figure is not just his ideal Christian, but of his understanding of what an ideally educated Christian would look like. Second, his use of γνῶσις and πίστις, and their relationship to each other throughout the Stromata provide further clues about his understanding of the relationship between education and discipleship. Clement argued for a complementary relationship between the two whereby faith is the ground of true knowledge and knowledge is the protector and aid to faith. Deduced from these elements in the Stromata, seven overarching principles of Clement’s philosophy of education are presented.
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Charumbo, Manuel André José. "O martírio gnóstico segundo Clemente de Alexandria." Master's thesis, 2021. http://hdl.handle.net/10400.14/32869.
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RESUMO: Nos três primeiros séculos do cristianismo um dos temas delicados era o martírio, que sempre fez parte da identidade e missão da Igreja, mas que levantava particulares complexidades mormente em contexto de perseguição. Tratava-se de uma questão controversa para a Igreja nascente, uma vez que o gnosticismo colocava em causa a autenticidade do martírio cruento cultivado pelos cristãos como desejo de vida eterna. Em resposta a esta crítica, Clemente de Alexandria desenvolve uma visão sistemática do conceito de martírio em chave gnóstica. A presente tese tem como objetivo explorar a definição de Martírio Gnóstico em Clemente de Alexandria, analisando a doutrina exposta no livro IV de Stromata. Após um primeiro momento de cariz mais histórico e contextualizante, sobre a experiência e o conceito de martírio em geral, no período e ambiente do seu autor estuda-se, posteriormente, a conceção do gnosticismo sobre o tema, a partir da informação dada pelo próprio Clemente para, finalmente, se averiguar a resposta e a proposta feita por ele, a qual abriu o caminho a uma nova forma de valorização do martírio cristão que terá longo futuro.ABSTRACT: In the first three centuries of Christianity, martyrdom was a sensitive theme, but also one that had always been part of the identity and mission of the Church, despite its complexities in a context of persecution. It was, in fact, a controversial issue for the early Church, since Gnosticism put the authenticity of cruel martyrdom, as a wish for eternal life, into question. As an answer, Clement of Alexandria developed a systematic vision on the concept of martyrdom by using a gnostic key. The present thesis aims to explore the definition of Gnostic Martyrdom in Clement of Alexandria through the analysis of the doctrine exposed in the fourth book of Stromatas. After a first part of a more historical and contextualizing nature, about the experience and concept of martyrdom in general during its author’s period and environment, it is studied the conception of Gnosticism on the theme, based on Clement’s own statements. Finally, we looked into his answers and propositions, which opened the way to a new and long-lasting appreciation of Christian martyrdom.
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"BEYOND LIBERATED: DIVINE TRANSCENDENCE AND CULTURAL HYBRIDITY IN THE THEOLOGIES OF CLEMENT OF ALEXANDRIA AND JAMES HAL CONE." Texas Christian University, 2010. http://etd.tcu.edu/etdfiles/available/etd-05042010-083013/.
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Chaloupský, Petr. "Portrét pravého gnostika ve Strómatech Klementa Alexandrijského." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-335214.
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The portrait of true Christian gnostic in Stromateis by Clement of Alexandria This thesis deals with the great character of Christianity in the second century - Clement of Alexandria, his life, work and thinking in context of ancient metropolis Alexandria. It also focuses on his life-work Stromateis, in which Clement deals with questions such as the relationship between Christianity and Greek philosophy or defines against representatives of gnosis in the second century. The main aim of this thesis is to follow and outline the portrait of the true Christian gnostic. Keywords Theology, Patrology, Clement of Alexandria, Gnosis, Christianity and Greek Philosophy, Alexandria, Virtues
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Oliver, Willem Hendrik. "Influence of the Catechetical School of Alexandria on the growth and development of Christianity in Africa." Thesis, 2016. http://hdl.handle.net/10500/22668.
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The aim of the thesis is to determine the influence exerted by the heads of the Catechetical School (Didaskaleion) in Alexandria on the growth and development of Christianity in Africa prior to the Arab invasion in 642 CE in Egypt. The methodological tool used is the Historical Method.
Chapter 1 contains a discussion of the founding and development of the city of Alexandria through its Golden Era and until the Arab invasion in 642 CE. This city played an important role in the development of Christianity as it is there that the early Christians (the "followers of Christ's teachings") settled and established their faith.
Chapter 2 deals with the founding of the Didaskaleion as an addition to the other big schools/"universities" in the city, for example the Musaion (also called the Museion), the Serapium (also called the Serapeum) and the Sebastion. All the possible heads of the School are discussed in order to get a full picture of the School and her activities during the time.
In Chapter 3 all the extant and lost documents written by the heads of the School are discussed to provide insight into the formation of the Theology of the School and the contributions of her various heads.
Chapter 4 constitutes the pinnacle of the thesis and depicts the influence of the School on the known parts of Africa – to the west and the south of Alexandria – during the first seven centuries CE (until the Arab invasion in 642). The influence is described at two levels:
Influence, where mentioned by a specific writer, is called factual influence and includes personal influence.
• Influence that is not mentioned but observed, is called derived influence.
As there is ample evidence that the (heads of the) School exerted both factual and derived influence on the people in Africa, the conclusion can be drawn that the School and her heads played a significant role in the growth and development of Christianity in Africa.Christian Spirituality, Church History and Missiology
D.Th. (Church history)
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DĚDINOVÁ, Jana. "Možnost křesťanské interpretace vybraných děl Astrid Lindgrenové." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-152867.
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The goal of the theses is to interpret a selected work of A. Lindgren in a theological way. Methodology of the practical part is built on the broad context of early Christian inculturation (interpretation of ancient culture in the Patristic Tradition, introduced in the work of Hugo Rahner), and of the modern philosophical-theological interpretation of secular culture (interpretation of Don Juan in the work of Karel Vrána). The personality of the author A. Lindgren is then described, with emphasis on certain biographical facts which are particularly important for the goal of the theses. The work of German theologian Thomas Vogel is introduced in the Czech environment for the first time. Thomas Vogel is well-known for his Christian interpretations of A. Lindgren?s books. In the final part the author interprets the book Mio, My Son from christological, ecclesiological and eschatological point of view.
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Smit, Gerrit Daniel Stephanus. "'n Analise van die sosiale waardes in die leefwêreld van Klemens van Aleksandrië soos vergestalt in sy Paidagogos (Afrikaans)." Thesis, 2007. http://hdl.handle.net/2263/24817.
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Biblical scholars have grown increasingly aware of the importance of looking at texts not only in their historical or literary contexts, but also in their socio-cultural contexts. Many studies have shown that honour and shame were core social values in the ancient Mediterranean world. By scrutinizing the available research on the topic of honour and shame, one realizes that there were indeed four major social values in the Mediterranean world, that is i) honour and shame, ii) patronage and reciprocity, iii) kinship and iv) purity. Modern biblical scholars would often appeal to the works of the classical authors in order to show how important these values were in the ancient world. Unfortunately claims that are being made in modern studies concerning honour and shame are usually based on the biblical and classical writings. These scholars seldom consult patristic writings. In this study it is argued that the ancient Church Fathers were indeed aware of these social values. The four social values mentioned above are taken as a basis to unlock the social context of Clement of Alexandria’s Paedagogue. It illustrates the importance of understanding the core social values of the Mediterranean society in order to interpret the theology of the early Church Fathers.Thesis (DLitt (Greek))--University of Pretoria, 2008.
Ancient Languages
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König, Hildegard [Verfasser]. ""Dass du dich retten lässt, das drängt mich sehr!" : Clemens von Alexandrien als Seelsorger ; ein wenig beachteter Zugang zu Person und Werk / von Hildegard König." 2005. http://d-nb.info/1003041930/34.
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