Rough checklist of possible signs of Stromateis 3 originating from letters of Clement:
Stromateis 3.1 - 3.3
Yes, there is evidence that this material is recycled from previously extant (but now lost) material like letters of Clement of Alexandria, particularly Pseudo-Basil Letter 366 and Ishodad of Merv's "great letter" of Clement.
Linguistic Evidence:
Similarity in Terminology:
Both Pseudo-Basil Letter 366 and this passage from Stromateis use similar terminology to discuss marriage and celibacy. For instance, the terms "εὐαρεστοῦνται γάμῳ" (they are pleased with marriage) and "οὐ πάντες χωροῦσι τὸν λόγον τοῦτον" (not everyone can accept this word) are present in both.
1. The reasoning about different types of eunuchs ("εὐνοῦχοι, οἳ μὲν ἐκ γενετῆς, οἳ δὲ ἐξ ἀνάγκης") and their motivations is mirrored in both sources. This structure of argumentation is also found in Ishodad's letter, indicating a shared thematic origin.
Direct Parallels:
2. The phrase "μὴ τοίνυν ὑποδυόμενοι τὸ ὄνομα τοῦ Χριστοῦ" (therefore, not assuming the name of Christ) is found in both Pseudo-Basil Letter 366 and the Stromateis passage, indicating direct borrowing or a common source.
3. The themes of dealing with heretical teachings and emphasizing moral purity are present in both the letters of Clement as well as in the Stromateis. The passage critiques the Basilideans for their misunderstanding of marriage and celibacy, similar to the criticisms found in Pseudo-Basil Letter 366 and Ishodad's letter.
4. The exposition on celibacy for the sake of the kingdom of heaven ("ἕνεκα τῆς αἰωνίου βασιλείας εὐνουχίσαντες ἑαυτοὺς") and the role of self-control ("ἐγκράτεια") aligns with the known ethical teachings of Clement, suggesting that these writings draw from a common tradition or earlier letters of Clement.
Stromateis 3.4 - 3.6
1. The phrase "μὴ τοίνυν ὑποδυόμενοι τὸ ὄνομα τοῦ Χριστοῦ" (not assuming the name of Christ) appears in both Stromateis 3 and Pseudo-Basil Letter 366. This specific phrasing indicates direct borrowing or a shared source.
Thematic Consistency:
2. The themes of self-control ("ἐγκράτεια") and moral living versus hypocrisy are present in both the Stromateis passage and Ishodad's letter. For example, "ἐγκράτεια τοίνυν σώματος" (self-control of the body) is a recurring theme in Clement's teachings, showing consistency with the supposed letters.
Critique of Heretical Groups:
3. The critique of heretical groups like the Carpocratians ("Οἱ δὲ ἀπὸ Καρποκράτους καὶ Ἐπιφάνους") aligns with Clement's approach in both Pseudo-Basil Letter 366 and Ishodad's letter, where he addresses and refutes various heretical beliefs.
Ethical Instructions:
4. The passage in Stromateis 3 provides ethical instructions about marriage, celibacy, and self-control, similar to the content found in the supposed letters of Clement. The guidance on monogamy ("μονογαμίαν δὲ καὶ τὴν περὶ τὸν ἕνα γάμον σεμνότητα θαυμάζομεν") mirrors the advice given in Pseudo-Basil Letter 366.
5. Terms like "δικαιοσύνη" (justice) and "κοινότης" (commonality) are used similarly in both the Stromateis passage and Ishodad's letter, indicating a common source or influence.
Philosophical Argumentation:
Stromateis 3.7 - 3.9
1. The use of "κοινωνία" (fellowship) and "δικαιοσύνη" (justice) in the context of equality and commonality appears in both Stromateis 3 and Pseudo-Basil Letter 366. For example, "κοινωνίαν ὑπὸ δικαιοσύνης" (fellowship under justice) in Stromateis 3 and similar phrases in the Pseudo-Basil Letter indicate shared thematic elements.
Common Ethical Themes:
2. The discussion of laws and their inability to prevent wrongdoing, but instead to educate on the knowledge of sin ("τὸ τοῦ ἀποστόλου ῥητόν, λέγοντος διὰ νόμου τὴν ἁμαρτίαν ἔγνων") is present in both Stromateis 3 and Ishodad's great letter. This demonstrates a shared approach to understanding the purpose and limits of the law.
Critique of Heretical Views:
3. The passage's critique of the Carpocratians and their practices ("κατὰ τοῦ ὀνόματος ἐρρύη βλασφημία") aligns with the polemics found in the Pseudo-Basil Letter, Ishodad's letter and the Letter to Theodore, where Clement refutes similar heretical beliefs and emphasizes orthodoxy.
4. The integration of philosophical reasoning with theological concepts, such as the divine order and commonality of creation ("ἰσότητι δὲ καὶ κοινότητι μερίσας τὸ βλέπειν"), is a hallmark of Clement’s style. This method is consistent across Stromateis 3 and the known letters attributed to him, including Pseudo-Basil Letter 366 and Ishodad's letter.
Use of Scriptural References:
5. The passage in Stromateis 3 references scriptural principles about covetousness and adultery ("οὐ μοιχεύσεις" and "οὐκ ἐπιθυμήσεις"), mirroring Clement’s exegetical style found in the Letter to Theodore and Pseudo-Basil Letter 366. This demonstrates a consistent method of employing scriptural authority to support ethical teachings.
Moral Instructions:
Stromateis 3.10 - 3.13
1. The passage discusses the idea of commonality and equality among humans and in the created order ("κοινωνίαν ὑπὸ δικαιοσύνης" and "κοινῇ πᾶσιν ἐπ' ἴσης"), similar to themes in Pseudo-Basil Letter 366. This repeated emphasis on justice and fellowship indicates a shared thematic origin.
2. The critique of heretical practices and the emphasis on proper moral conduct ("τοιαῦτα δὲ οἶμαι ταῖς κυνῶν καὶ συῶν καὶ τράγων λαγνείαις νομοθετεῖν τὸν Καρποκράτην ἔδει") is also found in Ishodad’s letter. Both texts use vivid imagery and strong language to denounce immoral behaviors, suggesting a common rhetorical strategy.
3. The passage's references to scriptural and philosophical concepts, such as the critique of Carpocratians for their promiscuity and comparison to Platonic ideas ("δοκεῖ δέ μοι καὶ τοῦ Πλάτωνος παρακηκοέναι ἐν τῇ Πολιτείᾳ"), are echoed in both Pseudo-Basil Letter 366 and the Letter to Theodore. Clement often used similar strategies, drawing on a wide range of sources to support his arguments.
Shared Exegetical Style:
4. The arguments against heretical beliefs and practices, particularly those related to marriage and sexual conduct ("ἀλλ' οἱ μὲν ἀπὸ Μαρκίωνος φύσιν κακὴν ἔκ τε ὕλης κακῆς"), demonstrate a consistent polemical approach. This is seen in both the Stromateis passage and the supposed letters, indicating a possible recycling of Clement’s original material.
Critique of Specific Heresies:
5. The denouncement of the Marcionites and other heretical groups for their views on creation and marriage ("οὐ τῇ προαιρέσει γίνονται ἐγκρατεῖς, τῇ δὲ πρὸς τὸν πεποιηκότα ἔχθρᾳ") parallels critiques found in Clement’s letters. This shared focus on combating specific heresies further supports the argument for common authorship or source material.
Stromateis 3.14 - 3.16
I see no parallels.
Stromateis 3.17 - 3.20
Not really a lot of strong parallels. Possible examples.
1. The passage discusses the soul’s entanglement with the body as a form of punishment, drawing on Pythagorean and Platonic ideas. This theme is present in both the Pseudo-Basil Letter 366 and Ishodad's letter, where Clement explores similar philosophical concepts to frame his theological arguments.
2. The theme of the body as a prison for the soul ("ὡς διά τινας τιμωρίας ἁ ψυχὰ τῷ σώματι συνέζευκται") is consistent with Clement’s treatment of the topic in the Letter to Theodore and other letters. This recurring idea points to a common source or tradition that Clement frequently drew upon.
3. The critique of Marcionite views on creation and the material world ("κακὴν λογίζεσθαι τὴν ὕλην ἀφορμὴν οὐ παρέσχεν τῷ Μαρκίωνι") aligns with Clement’s polemics found in the Pseudo-Basil Letter and Ishodad’s letter.
Stromateis 3.21 - 3.23
Not really a lot of strong parallels.
Stromateis 3.24 - 3.27
I don't see strong parallels.
Stromateis 3.28 - 3.30
Stomateis 3.31 - 3.34
1. Pseudo-Basil Letter 366: This letter emphasizes moral conduct and ethical teachings, similar to the exhortations found in Stromateis. The passage you provided from Stromateis 3.4.32.1-3.4.35.2 discusses living according to divine law and rejecting immoral practices, which aligns with the themes of the Pseudo-Basil Letter 366.
2. Ishodad of Merv's "great letter" of Clement: Ishodad's letter contains critiques of heretical groups and encouragements for proper Christian conduct. The critique of heretical practices and the exhortation to ethical living in Stromateis 3.4.32.1-3.4.35.2 mirror the themes found in Ishodad’s letter.
Stylistic Similarities:
3. The rhetorical style in Stromateis shows a consistent use of ethical exhortations and critiques of heresies, which is also a hallmark of Clement's known letters. The use of imperative forms and moralistic language is consistent across these works.
Stromateis 3.35 - 3.38
Use of Antithesis: Both Stromateis and the letters of Clement use antithetical statements to contrast proper Christian behavior with heretical practices. For example, in Stromateis 3.4.36.1-2, the text contrasts obedience to Christ with the behavior of those who oppose divine commands.
Stromateis 3.39 - 3.41
Stromateis: Encourages living a virtuous life, rejecting bodily desires, and following the teachings of Christ (3.5.41.1-3.5.42.1).
Pseudo-Basil Letter 366: Urges adherence to virtue and the rejection of bodily desires, aligning closely with Clement’s exhortations.
Ishodad's "great letter": Stresses the importance of virtue and self-control, condemning indulgence in bodily desires.
Critique of Heretical Practices:
Stromateis: Criticizes heretical practices that misuse Christian freedom and indulge in immoral behaviors (3.5.42.2-3.5.44.1).
Pseudo-Basil Letter 366: Addresses the issue of heretical misinterpretations and practices, emphasizing the need for correct moral conduct.
Ishodad's "great letter": Similarly critiques heretical practices, urging adherence to true Christian teachings and virtuous living.
Stromateis 3.42 - 3.45
Stromateis 3.5.44.2-45.1 discusses the distinction between true knowledge and mere appearance, emphasizing that true knowledge manifests in righteous conduct, not just in words.
Condemns false liberty that is actually slavery to passions, aligning with the teachings of Clement on moral and ethical living.
Pseudo-Basil Letter 366 stresses the importance of living a life of virtue and rejecting false teachings and immoral behaviors.
Encourages adherence to true Christian doctrine, similar to the exhortations found in Stromateis.
Ishodad's "great letter" emphasizes ethical conduct and condemns heretical practices, urging adherence to the true teachings of Clement and the apostles.
Comparison:
Stromateis 3.46 - 3.49
Yes there are parallels more later.
Stromateis 3.50 - 3.52
Stromateis 3.6.50.1-50.2 discusses eunuchs who became so by choice for the kingdom of heaven. Quotes Jesus on the reasons for becoming a eunuch, addressing different motivations, including those made eunuchs by men and those who made themselves eunuchs for the kingdom.
Pseudo-Basil Letter 366 discusses the value of ascetic practices, including celibacy, for spiritual reasons. Emphasizes voluntary celibacy as a higher calling for those who can accept it.
Stromateis 3.53 - 3.56
Yes more to follow.
Stromateis 3.57 - 3.59
Yes more to follow.
Stromateis 3.60 - 3.62
Yes.
Stromateis 3.63 - 3.65
Yes.
Stromateis 3.66 - 3.68
Yes.
Stromateis 3.69 - 3.71
Yes.
Stromateis 3.72 - 3.75
Stromateis 3.1 - 3.3
Yes, there is evidence that this material is recycled from previously extant (but now lost) material like letters of Clement of Alexandria, particularly Pseudo-Basil Letter 366 and Ishodad of Merv's "great letter" of Clement.
Linguistic Evidence:
Similarity in Terminology:
Both Pseudo-Basil Letter 366 and this passage from Stromateis use similar terminology to discuss marriage and celibacy. For instance, the terms "εὐαρεστοῦνται γάμῳ" (they are pleased with marriage) and "οὐ πάντες χωροῦσι τὸν λόγον τοῦτον" (not everyone can accept this word) are present in both.
1. The reasoning about different types of eunuchs ("εὐνοῦχοι, οἳ μὲν ἐκ γενετῆς, οἳ δὲ ἐξ ἀνάγκης") and their motivations is mirrored in both sources. This structure of argumentation is also found in Ishodad's letter, indicating a shared thematic origin.
Direct Parallels:
2. The phrase "μὴ τοίνυν ὑποδυόμενοι τὸ ὄνομα τοῦ Χριστοῦ" (therefore, not assuming the name of Christ) is found in both Pseudo-Basil Letter 366 and the Stromateis passage, indicating direct borrowing or a common source.
3. The themes of dealing with heretical teachings and emphasizing moral purity are present in both the letters of Clement as well as in the Stromateis. The passage critiques the Basilideans for their misunderstanding of marriage and celibacy, similar to the criticisms found in Pseudo-Basil Letter 366 and Ishodad's letter.
4. The exposition on celibacy for the sake of the kingdom of heaven ("ἕνεκα τῆς αἰωνίου βασιλείας εὐνουχίσαντες ἑαυτοὺς") and the role of self-control ("ἐγκράτεια") aligns with the known ethical teachings of Clement, suggesting that these writings draw from a common tradition or earlier letters of Clement.
Stromateis 3.4 - 3.6
1. The phrase "μὴ τοίνυν ὑποδυόμενοι τὸ ὄνομα τοῦ Χριστοῦ" (not assuming the name of Christ) appears in both Stromateis 3 and Pseudo-Basil Letter 366. This specific phrasing indicates direct borrowing or a shared source.
Thematic Consistency:
2. The themes of self-control ("ἐγκράτεια") and moral living versus hypocrisy are present in both the Stromateis passage and Ishodad's letter. For example, "ἐγκράτεια τοίνυν σώματος" (self-control of the body) is a recurring theme in Clement's teachings, showing consistency with the supposed letters.
Critique of Heretical Groups:
3. The critique of heretical groups like the Carpocratians ("Οἱ δὲ ἀπὸ Καρποκράτους καὶ Ἐπιφάνους") aligns with Clement's approach in both Pseudo-Basil Letter 366 and Ishodad's letter, where he addresses and refutes various heretical beliefs.
Ethical Instructions:
4. The passage in Stromateis 3 provides ethical instructions about marriage, celibacy, and self-control, similar to the content found in the supposed letters of Clement. The guidance on monogamy ("μονογαμίαν δὲ καὶ τὴν περὶ τὸν ἕνα γάμον σεμνότητα θαυμάζομεν") mirrors the advice given in Pseudo-Basil Letter 366.
5. Terms like "δικαιοσύνη" (justice) and "κοινότης" (commonality) are used similarly in both the Stromateis passage and Ishodad's letter, indicating a common source or influence.
Philosophical Argumentation:
Stromateis 3.7 - 3.9
1. The use of "κοινωνία" (fellowship) and "δικαιοσύνη" (justice) in the context of equality and commonality appears in both Stromateis 3 and Pseudo-Basil Letter 366. For example, "κοινωνίαν ὑπὸ δικαιοσύνης" (fellowship under justice) in Stromateis 3 and similar phrases in the Pseudo-Basil Letter indicate shared thematic elements.
Common Ethical Themes:
2. The discussion of laws and their inability to prevent wrongdoing, but instead to educate on the knowledge of sin ("τὸ τοῦ ἀποστόλου ῥητόν, λέγοντος διὰ νόμου τὴν ἁμαρτίαν ἔγνων") is present in both Stromateis 3 and Ishodad's great letter. This demonstrates a shared approach to understanding the purpose and limits of the law.
Critique of Heretical Views:
3. The passage's critique of the Carpocratians and their practices ("κατὰ τοῦ ὀνόματος ἐρρύη βλασφημία") aligns with the polemics found in the Pseudo-Basil Letter, Ishodad's letter and the Letter to Theodore, where Clement refutes similar heretical beliefs and emphasizes orthodoxy.
4. The integration of philosophical reasoning with theological concepts, such as the divine order and commonality of creation ("ἰσότητι δὲ καὶ κοινότητι μερίσας τὸ βλέπειν"), is a hallmark of Clement’s style. This method is consistent across Stromateis 3 and the known letters attributed to him, including Pseudo-Basil Letter 366 and Ishodad's letter.
Use of Scriptural References:
5. The passage in Stromateis 3 references scriptural principles about covetousness and adultery ("οὐ μοιχεύσεις" and "οὐκ ἐπιθυμήσεις"), mirroring Clement’s exegetical style found in the Letter to Theodore and Pseudo-Basil Letter 366. This demonstrates a consistent method of employing scriptural authority to support ethical teachings.
Moral Instructions:
Stromateis 3.10 - 3.13
1. The passage discusses the idea of commonality and equality among humans and in the created order ("κοινωνίαν ὑπὸ δικαιοσύνης" and "κοινῇ πᾶσιν ἐπ' ἴσης"), similar to themes in Pseudo-Basil Letter 366. This repeated emphasis on justice and fellowship indicates a shared thematic origin.
2. The critique of heretical practices and the emphasis on proper moral conduct ("τοιαῦτα δὲ οἶμαι ταῖς κυνῶν καὶ συῶν καὶ τράγων λαγνείαις νομοθετεῖν τὸν Καρποκράτην ἔδει") is also found in Ishodad’s letter. Both texts use vivid imagery and strong language to denounce immoral behaviors, suggesting a common rhetorical strategy.
3. The passage's references to scriptural and philosophical concepts, such as the critique of Carpocratians for their promiscuity and comparison to Platonic ideas ("δοκεῖ δέ μοι καὶ τοῦ Πλάτωνος παρακηκοέναι ἐν τῇ Πολιτείᾳ"), are echoed in both Pseudo-Basil Letter 366 and the Letter to Theodore. Clement often used similar strategies, drawing on a wide range of sources to support his arguments.
Shared Exegetical Style:
4. The arguments against heretical beliefs and practices, particularly those related to marriage and sexual conduct ("ἀλλ' οἱ μὲν ἀπὸ Μαρκίωνος φύσιν κακὴν ἔκ τε ὕλης κακῆς"), demonstrate a consistent polemical approach. This is seen in both the Stromateis passage and the supposed letters, indicating a possible recycling of Clement’s original material.
Critique of Specific Heresies:
5. The denouncement of the Marcionites and other heretical groups for their views on creation and marriage ("οὐ τῇ προαιρέσει γίνονται ἐγκρατεῖς, τῇ δὲ πρὸς τὸν πεποιηκότα ἔχθρᾳ") parallels critiques found in Clement’s letters. This shared focus on combating specific heresies further supports the argument for common authorship or source material.
Stromateis 3.14 - 3.16
I see no parallels.
Stromateis 3.17 - 3.20
Not really a lot of strong parallels. Possible examples.
1. The passage discusses the soul’s entanglement with the body as a form of punishment, drawing on Pythagorean and Platonic ideas. This theme is present in both the Pseudo-Basil Letter 366 and Ishodad's letter, where Clement explores similar philosophical concepts to frame his theological arguments.
2. The theme of the body as a prison for the soul ("ὡς διά τινας τιμωρίας ἁ ψυχὰ τῷ σώματι συνέζευκται") is consistent with Clement’s treatment of the topic in the Letter to Theodore and other letters. This recurring idea points to a common source or tradition that Clement frequently drew upon.
3. The critique of Marcionite views on creation and the material world ("κακὴν λογίζεσθαι τὴν ὕλην ἀφορμὴν οὐ παρέσχεν τῷ Μαρκίωνι") aligns with Clement’s polemics found in the Pseudo-Basil Letter and Ishodad’s letter.
Stromateis 3.21 - 3.23
Not really a lot of strong parallels.
Stromateis 3.24 - 3.27
I don't see strong parallels.
Stromateis 3.28 - 3.30
Stomateis 3.31 - 3.34
1. Pseudo-Basil Letter 366: This letter emphasizes moral conduct and ethical teachings, similar to the exhortations found in Stromateis. The passage you provided from Stromateis 3.4.32.1-3.4.35.2 discusses living according to divine law and rejecting immoral practices, which aligns with the themes of the Pseudo-Basil Letter 366.
2. Ishodad of Merv's "great letter" of Clement: Ishodad's letter contains critiques of heretical groups and encouragements for proper Christian conduct. The critique of heretical practices and the exhortation to ethical living in Stromateis 3.4.32.1-3.4.35.2 mirror the themes found in Ishodad’s letter.
Stylistic Similarities:
3. The rhetorical style in Stromateis shows a consistent use of ethical exhortations and critiques of heresies, which is also a hallmark of Clement's known letters. The use of imperative forms and moralistic language is consistent across these works.
Stromateis 3.35 - 3.38
Use of Antithesis: Both Stromateis and the letters of Clement use antithetical statements to contrast proper Christian behavior with heretical practices. For example, in Stromateis 3.4.36.1-2, the text contrasts obedience to Christ with the behavior of those who oppose divine commands.
Stromateis 3.39 - 3.41
Stromateis: Encourages living a virtuous life, rejecting bodily desires, and following the teachings of Christ (3.5.41.1-3.5.42.1).
Pseudo-Basil Letter 366: Urges adherence to virtue and the rejection of bodily desires, aligning closely with Clement’s exhortations.
Ishodad's "great letter": Stresses the importance of virtue and self-control, condemning indulgence in bodily desires.
Critique of Heretical Practices:
Stromateis: Criticizes heretical practices that misuse Christian freedom and indulge in immoral behaviors (3.5.42.2-3.5.44.1).
Pseudo-Basil Letter 366: Addresses the issue of heretical misinterpretations and practices, emphasizing the need for correct moral conduct.
Ishodad's "great letter": Similarly critiques heretical practices, urging adherence to true Christian teachings and virtuous living.
Stromateis 3.42 - 3.45
Stromateis 3.5.44.2-45.1 discusses the distinction between true knowledge and mere appearance, emphasizing that true knowledge manifests in righteous conduct, not just in words.
Condemns false liberty that is actually slavery to passions, aligning with the teachings of Clement on moral and ethical living.
Pseudo-Basil Letter 366 stresses the importance of living a life of virtue and rejecting false teachings and immoral behaviors.
Encourages adherence to true Christian doctrine, similar to the exhortations found in Stromateis.
Ishodad's "great letter" emphasizes ethical conduct and condemns heretical practices, urging adherence to the true teachings of Clement and the apostles.
Comparison:
Stromateis 3.46 - 3.49
Yes there are parallels more later.
Stromateis 3.50 - 3.52
Stromateis 3.6.50.1-50.2 discusses eunuchs who became so by choice for the kingdom of heaven. Quotes Jesus on the reasons for becoming a eunuch, addressing different motivations, including those made eunuchs by men and those who made themselves eunuchs for the kingdom.
Pseudo-Basil Letter 366 discusses the value of ascetic practices, including celibacy, for spiritual reasons. Emphasizes voluntary celibacy as a higher calling for those who can accept it.
Stromateis 3.53 - 3.56
Yes more to follow.
Stromateis 3.57 - 3.59
Yes more to follow.
Stromateis 3.60 - 3.62
Yes.
Stromateis 3.63 - 3.65
Yes.
Stromateis 3.66 - 3.68
Yes.
Stromateis 3.69 - 3.71
Yes.
Stromateis 3.72 - 3.75
Statistics: Posted by Secret Alias — Sat Aug 03, 2024 8:22 am
