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Journal articles on the topic 'Clement of Alexandria'

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Published: 4 June 2021

Last updated: 25 July 2025

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1

Kovacs, Judith L. "Clement (Titus Flavius Clemens) of Alexandria." Expository Times 120, no. 6 (2009): 261–71. http://dx.doi.org/10.1177/0014524608101840.

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Vennerstrom, Carl. "“To Those Who Have Ears to Hear:” Clement of Alexandria on the Parables of Jesus." Open Theology 7, no. 1 (2021): 354–67. http://dx.doi.org/10.1515/opth-2020-0168.

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Abstract This article addresses the topic of parables in the Stromateis of Clement of Alexandria. The broad thesis is that New Testament scholarship can help clarify early Christian interpretation of the New Testament. Clement of Alexandria has a very precise definition of the genre of parable. This definition is compared with various literary definitions found in the work of the grammarian Trypho of Alexandria and with one modern definition. Both of these comparisons bring out the precision, clarity, and usefulness of Clement’s definition for understanding the function of parables. The discus

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3

HOEK, ANNEWIES. "HOW ALEXANDRIAN WAS CLEMENT OF ALEXANDRIA? REFLECTIONS ON CLEMENT AND HIS ALEXANDRIAN BACKGROUND." Heythrop Journal 31, no. 2 (1990): 179–94. http://dx.doi.org/10.1111/j.1468-2265.1990.tb00130.x.

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4

Spellman, Lynne. "Clement of Alexandria." Ancient Philosophy 29, no. 1 (2009): 235–38. http://dx.doi.org/10.5840/ancientphil200929122.

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5

Kovacs, Judith L. "Clement of Alexandria." Evangelische Theologie 79, no. 5 (2019): 353–59. http://dx.doi.org/10.14315/evth-2019-790506.

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AbstractDieser Beitrag untersucht das originäre Denken Klemens von Alexandriens (ca. 150 - ca. 215), eines frühen Interpreten der gesamten Bibel und Wegbereiter der philosophischen Interpretation des Evangeliums. Er behandelt zunächst Klemens Leben, Werk und Kontext in Alexandria und betrachtet anschließend seine Antworten auf die folgenden Fragen: (1) Was ist der Sinn des menschlichen Lebens? (2) Wer ist Gott und wie kann er erkannt werden? (3) Was ist Gottes Gesamtplan für die Erlösung des Menschen? (4) Wie soll der Christ zur Vollkommenheit und ewigen Betrachtung Gottes vorankommen? Klemens

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6

Jackson, Michael. "Clement of Alexandria." Ecclesiology 5, no. 1 (2009): 115–17. http://dx.doi.org/10.1163/174553108x378549.

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7

García-Peláez, María-Elena, and Luis Xavier López-Farjeat. "The Excess of Moderation: Clement of Alexandria against Laughter." Philosophy of Humor Yearbook 3, no. 1 (2022): 1–24. http://dx.doi.org/10.1515/phhumyb-2022-001.

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Abstract The aim of this article is to revisit Clement of Alexandria’s Paedagogus 2.5.45-8 discussing whether Clement holds a moderate position οf laughter or, like most early Christians, tends to an “antigelastic” position. Some scholars, such as Stephen Halliwell and Laura Rizzerio, have concluded that Clement holds an intermediate position between an optimistic approach to laughter and its condemnation. However, in this essay we argue that while Clement’s position is not a straightforward antigelastic one, his apparent acceptance of laughter is so narrow that his moderate view ends up being

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Stevanović, Sanja. "Muzički diskurs u kosmološkom pristupu Crkvi Klimenta Aleksandrijskog." Sabornost 17 (2023): 63–74. http://dx.doi.org/10.46793/sabornost23.063s.

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The philosophical and theological basis of the musical allegories from the writings of Clement of Alexandria is unanimously confirmed by all previous research. One of the distinctive features of Clement’s theology is a specific ecclesiological model that directly shapes the understanding of the Eucharistic chant. The research problem of this paper is the appearance of musical discourse in the three writings of Clement of Alexandria. By situating the theological issues Clement raises through musical discourse in the works Protrepticus, Stromata, and Paedagogus, we will examine how Eucharistic c

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Ivanovic, Filip. "Knowledge and tradition in Clement of Alexandria." Filozofija i drustvo 24, no. 2 (2013): 264–74. http://dx.doi.org/10.2298/fid1302264i.

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One of the most important exponents of the School of Alexandria, Clement of Alexandria (ca. 150. - ca. 215.) is the author of a famous trilogy, consisting of Protrepticus, Paedagogus, and Stromata, which correspond to the three ways of acting of the Logos, namely to convert the pagans to the true faith, to cure the soul from passions, and to uplift the soul to the methodic and intellectual life of spiritual perfection. Logos thus acts through exhortation, training, and teaching. Clement considers himself to be the guardian of the Apostolic tradition and takes the task of conserving this tradit

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10

Ensor, Peter. "Clement of Alexandria and penal substitutionary atonement." Evangelical Quarterly 85, no. 1 (2013): 19–35. http://dx.doi.org/10.1163/27725472-08501002.

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The article analyses Clement of Alexandria’s doctrine of the atonement, with special reference to the question whether it expresses a penal substitutionary understanding. Following mention of the problems associated with the task, and a survey of modern scholarship on the subject, the article identifies and comments on the relevant passages from Clement’s extant works, and concludes that, while Clement’s main theological interests lie elsewhere, there is clear evidence in his works for a penal substitutionary understanding of the atoning work of Christ on the cross. This evidence strengthens t

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11

Anderson, Neil D. "Clement of Alexandria (review)." Journal of Early Christian Studies 15, no. 3 (2007): 423–24. http://dx.doi.org/10.1353/earl.2007.0041.

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12

Harrington, L. Michael. "Clement of Alexandria (review)." Journal of the History of Philosophy 45, no. 2 (2007): 326–27. http://dx.doi.org/10.1353/hph.2007.0036.

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13

Zając, Marian. "Eucharystia jako centrum celebracji chrześcijańskiej w ujęciu katechetycznej szkoły aleksandryjskiej." Vox Patrum 57 (June 15, 2012): 773–92. http://dx.doi.org/10.31743/vp.4173.

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In connection with noticed today decrease of meaning and number of participants of the Eucharistic celebration and disappearance its common and conscious experiences, author of the article in searching inspirations to solve this situation appeals to the Early Christian tradition of the Alexandrian Catechetical School of the III-V century. In this, exactly, school belief in real presence of Christ in the celebration of the Holy Eucharist and awareness of its consequences was a key value. The faced problem is figured out at the three chapters: 1. Eucharist – a celebrated mystery. 2. The Alexan

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14

Runia, David. "Clement of Alexandria and the Philonic Doctrine of the Divine Power(s)." Vigiliae Christianae 58, no. 3 (2004): 256–76. http://dx.doi.org/10.1163/1570072041718746.

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AbstractThe present paper offers a comprehensive examination of how Clement appropriates the Philonic doctrine of the divine powers. It first examines the biblical basis of the doctrine, in which Pauline influence is superimposed on Genesis. It then successively treats the subject in the areas of theology, cosmology and the doctrine of creation, including the creation of humanity. For Clement experience of the divine power (usually in the singular) leads to knowledge of God (to the extent possible) and intimacy with him through the Son. Clement's Philonic heritage has enabled him to develop a

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Tuccinardi, Enrico. "A Stylometric Analysis of the Mar Saba Letter Attributed to Clement of Alexandria." Vigiliae Christianae 74, no. 3 (2020): 265–88. http://dx.doi.org/10.1163/15700720-12341437.

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Abstract Since the publication of Clement’s letter to Theodore, discovered by Morton Smith at Mar Saba, there has been a great deal of controversy surrounding its authenticity. The main aim of the present paper is to weigh the linguistic evidence for and against Clementine authorship of the letter, also checking its alleged excessively Clementine nature in an objective manner, using a profile-based stylometric technique for authorship verification which has proven to be a valuable tool for text of relatively small size. The outcomes of the analysis tend to attribute the disputed letter to Clem

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Bucur, Bogdan. "The Other Clement of Alexandria: Cosmic Hierarchy and Interiorized Apocalypticism." Vigiliae Christianae 60, no. 3 (2006): 251–68. http://dx.doi.org/10.1163/157007206778149510.

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AbstractClement of Alexandria's Excerpta ex Theodoto, Eclogae Propheticae, and Adumbrationes depict a cosmic hierarchy featuring, in descending order, the divine Face, the seven beings first created, the archangels, and the angels. This account is problematic in that it seems to incorporate a contradiction: one set of texts presents a fix cosmic hierarchy populated by different types having at its top the seven protoctists. A second set of texts, however, interprets this process of initiation as a continuous ascent on the cosmic ladder, marked by an ongoing cyclical transformation of humans in

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SCARDIA, Daniela. "LA NOZIONE DI LIBERTÀ SECONDO CLEMENTE D’ALESSANDRIA: TRA TRADIZIONE CLASSICA E CULTURA CRISTIANA." Classica et Christiana 20, no. 1 (2025): 229–60. https://doi.org/10.47743/cetc-2025-20.1.229.

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Freedom according to Clement of Alexandria: between classical tradition and Christian culture. The article deals with the concept of ἐλευθερία in the work of Clement of Alexandria: in the Protrepticus he suggests the image of it as liberation from pagan idolatry, in other writings proposes the idea of freedom as the inner perfection of the Christian who is freed from sin and lives in the love of God.

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18

List, Nicholas. "An Earlier terminus ante quem for the Epistle of James? The Influence of James on Clement of Alexandria’s Transmission of 1 Clement 17." Catholic Biblical Quarterly 86, no. 3 (2024): 572–86. http://dx.doi.org/10.1353/cbq.2024.a931738.

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Abstract: The current terminus ante quem for the Epistle of James is the third century, with the first clear quotations of the epistle located in Origen. Aside from a few contentious correspondences with the Apostolic Fathers, no earlier allusions to James have received any serious consideration. I argue that an earlier reference should in fact be detected in Origen’s predecessor, Clement of Alexandria. In book 4 of his Stromata , the Alexandrian quotes from 1 Clement 17, a text that presents the figure of Job as an exemplum of humility. Clement significantly alters his source text in such a w

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Karfíková, Lenka. "Pojem autexúsios u Klementa Alexandrijského." REFLEXE 2025, no. 68 (2025): 171–83. https://doi.org/10.14712/25337637.2025.10.

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20

Kirsch-Klingelhöffer, Charlotte. "Doxography and Eschatology in Clement of Alexandria." Vigiliae Christianae 78, no. 2 (2024): 185–209. http://dx.doi.org/10.1163/15700720-bja10088.

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Abstract In strom. V.9.1 and strom. V.14.103–106, Clement of Alexandria presents opinions (doxai) of Greek philosophers regarding ‘eschatology’. By making use of so-called doxographies (i.e. the collection of philosophical opinions on a particular topic), Clement employs a popular method in contemporary philosophical debate. In this article, I will show how Clement reinterprets philosophers’ opinions and modifies them to construct a philosophical proof for (Christian) eschatology. It allows him to make controversial topics such as ‘final judgement’ and ‘resurrection’ more plausible to his phil

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21

Kondo, Tomohiko. "Plato’s Laws in Musonius Rufus and Clement of Alexandria." Bulletin of the Institute of Classical Studies 66, no. 1 (2023): 32–39. http://dx.doi.org/10.1093/bics/qbad003.

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Abstract Clement of Alexandria’s Paedagogus contains many quotations and paraphrases of Plato’s Laws. Meanwhile, it is well established that Clement’s Paedagogus owes much of its material to Musonius Rufus and that Musonius’ Discourses also sometimes make allusions to Plato’s Laws. This paper explores the intertextual relations of the three by closely analyzing some passages (especially on sexual morality and on frugal ways of living) and shows that some of the references to Plato’s Laws in Clement’s Paedagogus, though not directly drawn from Musonius, can only have been made under his influen

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22

Paget, James Carleton. "Clement of Alexandria and the Jews." Scottish Journal of Theology 51, no. 1 (1998): 86–98. http://dx.doi.org/10.1017/s003693060005002x.

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Did Justin Martyr really have a conversation with Trypho the Jew as he states that he did in hisDialogue with Trypho?And even if he did not, does this text, indirectly at least, give evidence of genuine contact between Christians and Jews? When Tertullian in hisAdversus Judaeosreviled Jews for their failure to understand the scriptures in the way he did, was he in fact reviling Jews known to him who actually disagreed with him? Or put another way, do the accusations he makes against Jews give evidence of an ongoing debate with that ancient community?

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23

Foster, Paul. "The Thought of Clement of Alexandria." Expository Times 117, no. 12 (2006): 486. http://dx.doi.org/10.1177/0014524606068947.

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24

Foster, Paul. "The Gospels in Clement of Alexandria." Expository Times 121, no. 3 (2009): 133. http://dx.doi.org/10.1177/00145246091210030702.

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25

Heintz, Michael. "Clement of Alexandria – By Eric Osborn." Religious Studies Review 33, no. 3 (2007): 247–48. http://dx.doi.org/10.1111/j.1748-0922.2007.00204_12.x.

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26

Thiessen, Matthew. "The Many for One or One for the Many? Reading Mark 10:45 in the Roman Empire." Harvard Theological Review 109, no. 3 (2016): 447–66. http://dx.doi.org/10.1017/s0017816016000171.

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In his expository remarks on 1 Pet 5:13, Clement of Alexandria portrays Mark as the preserver of the apostle Peter's gospel proclamation to those who not only dwell in Rome, but also belong to the Roman elite. In this regard, Clement's testimony coincides with the near unanimous voice of the Church Fathers, who locate the composition of the Gospel of Mark in the city of Rome (e.g., IrenaeusHaer. 3.1.1; EusebiusHist. eccl.2.15.2).

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27

Biriukov, Dmitry. "The Universal and the Status of Genera-Species Division in Clement of Alexandria." Scrinium 13, no. 1 (2017): 401–6. http://dx.doi.org/10.1163/18177565-00131p25.

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In this paper I will defend an interpretation of Clement of Alexandria’s teaching about categories, according to which the categories apply only to the material world, but not to intelligible and divine reality. I draw the parallel between Clement’s theory and a corresponding doctrine offered by Eunomius, the leader of Arianism in the second half of the fourth century, which he developed as a reaction to the Nicaean horizontal discourse of Triadology.

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Panteleev, Aleksey. "Clement of Alexandria and His Sermon “Who Is a Rich Man That Is Saved”." ISTORIYA 14, no. 2 (124) (2023): 0. http://dx.doi.org/10.18254/s207987840024678-4.

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The article is devoted to the analysis of the sermon of Clement of Alexandria “Who Is a Rich Man That Is Saved”. It was written at the end of the 2nd century in Alexandria and addressed to educated and wealthy young people who feared that they would not be able to save if they did not give up their earthly riches. Clement argued that Jesus did not exclude the rich from the Heavenly Kingdom, but gave instructions on how the rich should act in order to achieve salvation. Poverty in itself is not a virtue, and money can serve good purposes. The rich should practice detachment from wealth and simp

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Zaytseva, Irina V. "The “Minor” Writings of Clement of Alexandria." Vestnik of Northern (Arctic) Federal University. Series "Humanitarian and Social Sciences", no. 1 (February 10, 2020): 15–21. http://dx.doi.org/10.17238/issn2227-6564.2020.1.15.

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30

Cosgrove, Charles H. "Clement of Alexandria and Early Christian Music." Journal of Early Christian Studies 14, no. 3 (2006): 255–82. http://dx.doi.org/10.1353/earl.2006.0049.

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31

Osborn, Eric. "Arguments for Faith in Clement of Alexandria." Vigiliae Christianae 48, no. 1 (1994): 1–24. http://dx.doi.org/10.1163/157007294x00113.

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32

Van Den Hoek, Annewies. "Techniques of Quotation in Clement of Alexandria." Vigiliae Christianae 50, no. 3 (1996): 223–43. http://dx.doi.org/10.1163/157007296x00184.

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Zuiddam, Benno A. "Early Orthodoxy:The Scriptures in Clement of Alexandria." Acta Patristica et Byzantina 21, no. 2 (2010): 307–19. http://dx.doi.org/10.1080/10226486.2010.11879132.

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34

Anagnostou-Laoutides, Eva. "Theōria as Cure for Impiety and Atheism in Plato’s Laws and Clement of Alexandria." Religions 15, no. 6 (2024): 727. http://dx.doi.org/10.3390/rel15060727.

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The article examines the impact of Plato’s views on atheism and impiety, relayed in the Laws, on Clement of Alexandria. Clement employed the adjectives godless (atheos) and impious (asebēs) often in his writings as accusations against pagan philosophers and/or heretics, but also in his defence of Christians against the very charge of atheism on account of their rejection of pagan gods (Stromata 7.1; cf. Tertullian’s Apologia 10). I argue that Clement, perceptive of Plato’s defence of philosophical contemplation (theōria) and its civic benefits in the Laws, reworked the latter’s association of

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35

Gyurkovics, Miklós. "La santa prole. Il frutto del matrimonio cristiano nella teologia di Clemente di Alessandria." Augustinianum 58, no. 1 (2018): 45–65. http://dx.doi.org/10.5840/agstm20185812.

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The purpose of this study is to demonstrate that the teaching of Clement of Alexandria on marriage is closely related to the author’s soteriology and cosmology. The study focuses on the Third Book of Stromateis, which provides insight into the different Christian views on marriage at the end of the second century. Study of the Third Book of Stromateis also reveals Clement’s unique method of argument, by means of which he corrects the theological positions of his opponents. Last but not least, Clement’s discussions of family life provide a window onto the social life of the Late Empire from the

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Jourdan, Fabienne. "Le Logos et l'empereur, nouveaux Orphée « Postérité d'une image entrée dans la littérature avec Clément d'Alexandrie »." Vigiliae Christianae 62, no. 4 (2008): 319–33. http://dx.doi.org/10.1163/157007208x247656.

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AbstractIn the Protrepticus, Clement of Alexandria suggests Orpheus' song is a prefiguration of the power of the Word. In the fourth century A. D., Eusebius and Themistius will apply this interpretation of Orpheus' song respectively to the Logos and to the Emperor. In the image proposed by Eusebius the Alexandrian's influence is obvious, whereas its transformation in Themistius illustrates its political evolution. An examination of these two different applications shows not only Clement's role in the transfer of a symbolic figure, but also the originality of its first Christian transposition i

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Albano, Emmanuel. "Rivelare e Tacere." Augustinianum 56, no. 1 (2016): 5–20. http://dx.doi.org/10.5840/agstm20165611.

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The article aims at investigating in depth the idea of revelation expressed in the works of Clement of Alexandria. In particular, it focuses on the biblical-philosophical foundations; namely, how Clement, starting from an openness to the Greek cultural world, incorporates Greek philosophy into Christian revelation, albeit with some variations, thus making it part and parcel of his way of under-standing the relationship between Holy Scripture and Tradition.

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Pérez-Jiménez, Aurelio. "Plutarch’s Parallel Lives and the Greek Christian Fathers of the 2nd Century, with special attention to Clement of Alexandria." Ploutarchos 20 (December 28, 2023): 27–72. http://dx.doi.org/10.14195/0258-655x_20_2.

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It is well known the Plutarch’s influence on the Christian thought of the imperial era, especially in authors such as Clement of Alexandria, Origen, Eusebius of Caesarea, the three Capadocian Fathers, John Chrysosthomos, Theodoretus, Cyrillus of Alexandria, or Synesius of Cyrene, who not only cite (with the exception of Clement) him, but even, without explicit citing, are directly inspired by some Plutarch’s theological and ethical treatises. In this sense, the use of the Moralia by Greek Christian Apologists and other Fathers of the Church has received sufficient attention from modern bibliog

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Drączkowski, Franciszek. "Ideał kapłaństwa w pismach Klemensa Aleksandryjskiego." Verbum Vitae 12 (December 14, 2007): 141–46. http://dx.doi.org/10.31743/vv.1444.

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In analyzing the writings of Clement of Alexandria, the author of the article states that the priestly ideal is in them in essence close to the ideal of holiness and perfection, typical of Christians called Gnostics. That is why in the formation and priestly work, Cłement treats with priority the perfect knowledge of Sacred Scripture and Apostolic and Church Tradition, life in accord with the Gospel and the teaching ministry in the Church of Christ - typical traits for the Christian-Gnostic. Taking into consideration the w hole ecclesiology of the Alexandrian, one can say that he distinguished

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Golovatskaya, Sophia. "The “Jewish Sibyl” in Clement of Alexandria’s <i>Protrepticus</i>." Hyperboreus 29, no. 1 (2023): 124–42. https://doi.org/10.36950/hyperboreus.j6h5-4016.

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The article examines passage 71. 4 of the Protrepticus by Clement of Alexandria, in which the pagan Sibyl is called a “Jewish prophetess”. The passage appears unique, because no other known Christian text before Clement addresses the Sibyl as a Jewish prophetess. Moreover, the “Jewish Sibyl” of the Protrepticus contradicts the opinion prevailing among Christian apologists that the Sibyl was a divinely inspired, but still pagan prophetess, the view Clement himself shares in some passages of the Stromateis. There was an attempt to explain away this extraordinary idea by supposing that Clement ha

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Bratukhin, Aleksandr Yu. "Polyvariance of the Exegetic Hypotheses of Clement of Alexandria." World Literature in the Context of Culture, no. 14 (20) (2022): 5–10. http://dx.doi.org/10.17072/2304-909x-2022-14-5-10.

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Clement of Alexandria often offers several meanings for this or that number, fact, biblical verse. Two approaches can be distinguished in the presentation by this author of various options for understanding texts. In the first case, he gives several true, from his point of view, interpretations, in the second case, several probable interpretations. In the first case, apparently, we are dealing with a presentation by him of the previous oral tradition. In the second case, we have the contribution of Clement himself to this tradition, his own, author's interpretations, introduced by the words τά

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42

Kirsch-Klingelhöffer, Charlotte. "Stoische Doxographie in der Ethik des Clemens von Alexandrien." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 28, no. 3 (2024): 391–417. http://dx.doi.org/10.1515/zac-2024-0023.

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Abstract Clement of Alexandria provides extensive material on Greek philosophy in his Paedagogos and his Stromata. As it was part of contemporary philosophical debate, both works include so called doxographies listing the opinions (doxai) of philosophers about certain topics. In this article, I will show how Clement takes up ethical doxographies concerning the Stoic definition of the καθῆκον (“duty”) in Paedagogos 1,13,101 and the τέλος (the “highest end”) in Stromata 2,19,100–101 and 2,21,129. Comparing them to other doxographical sources (Diogenes Laertius, Arius Didymus), it becomes obvious

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Havrda, Matyáš. "Galenus Christianus? The Doctrine of Demonstration in Stromata VIII and the Question of its Source." Vigiliae Christianae 65, no. 4 (2011): 343–75. http://dx.doi.org/10.1163/157007211x550583.

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The article is a source-critical study of the doctrine of demonstration in the so-called eighth book of Stromata by Clement of Alexandria. After an overview of the doctrine, as presented in Str. VIII 3,1-15,1, it examines parallels in philosophical literature, especially in the writings of Galen. This examination brings to light correspondences (not all of which have been previously noted) whose number and proximity opens the question of the relation between Galen and the source of Stromata VIII. After considering three explanations to account for these similarities, the article proposes that

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44

Osek, Ewa. "„Poznaj samego siebie” w interpretacji Bazylego Wielkiego." Vox Patrum 52, no. 2 (2008): 761–83. http://dx.doi.org/10.31743/vp.6311.

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There are some references to the famous Delphic inscription „Know thyself” (gnothi sauton) in the Hexaemeron (IX 6; VI 1) and the Homilia in illud: Attende tibi ipsi by St. Basil of Caesarea. In the Homilia in illud: Attende tibi ipsi St. Basil accepts the Philo’s and Clement of Alexandria’s opinion that the Septuagint proseche seauto („Attend to yourself”) and the Hellenie gnothi sauton („Know thyself”) are the same. According to St. Basil, influenced by the Alcibiades I, „yourself” means „a soul” as an opposite to a body and its environment. St. Basil interprets the Delphic maxim in the foll

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Kokoszko, Maciej, Jolanta Dybała, Krzysztof Jagusiak, and Zofia Rzeźnicka. "Chleb nieodpowiedni dla chrześcijan: moralne zalecenia Klemensa Aleksandryjskiego w konfrontacji z naukowymi ustaleniami Galena." Vox Patrum 64 (December 15, 2015): 249–91. http://dx.doi.org/10.31743/vp.3715.

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The goal of the present discussion is to determine what kind of bread Clement of Alexandria had in mind, when, in his Paedagogus, castigated some of Alexandria inhabitants for the consumption of a kind produced form excessively purified (by sieving) flour (which due to the process was becoming devoid of any nutritional values), which, as an item of luxury, would ultimately lead its consumers to effeminacy. In order to identify the food and link it to the varieties produced in those times, the authors of the study have analyzed select treatises of Galen, who, being a contemporary of Clemens,

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Шуфрин, Аркадий Матвеевич, and И. В. Пашков. "Clement of Alexandria: the Emergence of Christian Subjectivity." Библия и христианская древность, no. 4(4) (December 16, 2019): 103–22. http://dx.doi.org/10.31802/2658-4476-2019-4-4-103-122.

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В статье прослеживается возникновение первого в христианской мысли понимания свободы как основания человеческой субъектности. Оно связано с именем Климента Александрийского. Для этого вначале рассматривается, как понималась свобода сщмч. Иринеем Лионским. Доказывается, что его понимание свободы оставалось в рамках ближневосточного менталитета, примером чего является его трактовка библейской истории о преслушании прародителей, в которой свобода представлена дидактически, как способность человека выбирать между добром и злом. С Климента Александрийского начинается усвоение христианской мыслью гр

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Černušková, Veronika. "Clement of Alexandria On the Value of Suffering." Studia theologica 18, no. 2 (2016): 59–74. http://dx.doi.org/10.5507/sth.2016.016.

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48

Шуфрин, Аркадий Матвеевич, and И. В. Пашков. "Clement of Alexandria: the Emergence of Christian Subjectivity." Библия и христианская древность, no. 4(4) (December 16, 2019): 103–22. http://dx.doi.org/10.31802/2658-4476-2019-4-4-103-122.

Full text

Abstract:

В статье прослеживается возникновение первого в христианской мысли понимания свободы как основания человеческой субъектности. Оно связано с именем Климента Александрийского. Для этого вначале рассматривается, как понималась свобода сщмч. Иринеем Лионским. Доказывается, что его понимание свободы оставалось в рамках ближневосточного менталитета, примером чего является его трактовка библейской истории о преслушании прародителей, в которой свобода представлена дидактически, как способность человека выбирать между добром и злом. С Климента Александрийского начинается усвоение христианской мыслью гр

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GAGNÉ, RENAUD, and MIGUEL HERRERO. "THEMIS AT ELEUSIS: CLEMENT OF ALEXANDRIA, PROTREPTICUS 2.22.5." Classical Quarterly 59, no. 1 (2009): 289–93. http://dx.doi.org/10.1017/s0009838809000275.

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Osborn, Eric. "Clement of Alexandria: God Discarnate and God Incarnate." Expository Times 118, no. 8 (2007): 372–75. http://dx.doi.org/10.1177/0014524607077866.

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