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Selections from the writings of Clemens, with an introduction and notes by the editor, C.F. Cornwallis. Cf. BM.

CLEMENT OF ALEXANDRIA COLLECTION [3 BOOKS] — Quality Formatting and Value — Active Index, Multiple Table of Contents for all Books — Multiple Illustrations Titus Flavius Clemens, known as Clement of Alexandria to distinguish him from the earlier Clement of Rome, was a Christian theologian who taught at the Catechetical School of Alexandria. A convert to Christianity, he was an educated man who was familiar with classical Greek philosophy and literature. As his three major works demonstrate, Clement was influenced by Hellenistic philosophy to a greater extent than any other Christian thinker of his time, and in particular by Plato and the Stoics. His secret works, which exist only in fragments, suggest that he was also familiar with pre-Christian Jewish esotericism and Gnosticism. In one of his works he argued that Greek philosophy had its origin among non-Greeks, claiming that both Plato and Pythagoras were taught by Egyptian scholars. Among his pupils were Origen and Alexander of Jerusalem. Clement is regarded as a Church Father, like Origen. He is venerated as a saint in Coptic Christianity, Ethiopian Christianity and Anglicanism. He was previously revered in the Roman Catholic Church, but his name was removed from the Roman Martyrology in 1586 by Pope Sixtus V on the advice of Baronius. —BOOKS— EXHORTATION TO THE HEATHEN THE INSTRUCTOR THE STROMATA, OR MISCELLANIES PUBLISHER: AETERNA PRESS

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1899 edition. Excerpt: ... CHAPTER XII THE CHURCH AND THE SACRAMENTS It lias been remarked over and over again that Clement was strangely reticent on the subject of dogma. Various explanations of this concealment have been given. According to certain writers, the Christian Doctrine was in a nebulous condition in the age of Clement, being without any distinct baptismal formula, or even a general summary of faith. But this is hardly a sufficient or satisfactory solution of the question, as we shall see further on. For it is not likely that the Catechetical School of Alexandria in the second century was without a precise formula of faith. Besides, Clement constantly refers to an "ecclesiastical canon," to the " true and divine tradition," and to the "Gospel canon." He speaks also of a "Homologia" (bfjLoXoyia), or Confession of Faith. We must take into consideration the fact that Clement's economy in this respect is largely due to his not being willing to subject the dogmas of the Christian religion to the scoffing criticism of the " uninitiated,"1 to whom he did not wish the " sacred tradition" to be accessible (Strom. VII. cap. xviii.). We must also remember that he was writing as a philosopher on the philosophy of Christianity, and not as a historian of the Christian Church, and we must not expect to find in the works of our author any precise definition of the Church and the Sacraments, or any special reference to the Christian organization and its three orders. It is extraordinary, however, considering the philosophical bias of Clement's mind, to find so many allusions as we do to the Church principle and life. We shall now quote some of these references. THE CHURCH. "The Church," writes Clement, "is like a human being consisting of many members, and is nourished...

In Clement’s Biblical Exegesis scholars from six countries explore various facets of Clement of Alexandria’s hermeneutical theory and his exegetical practice. Although research on Clement has tended to emphasize his use of philosophical sources, Clement was important not only as a Christian philosopher, but also as a pioneer Christian exegete. His works constitute a crucial link in the tradition of Alexandrian exegesis, but his biblical exegesis has received much less attention than that of Philo or Origen. Topics discussed include how Clement’s methods of allegorical interpretation compare with those of Philo, Origen, and pagan exegetes of Homer, and his readings of particular texts such as Proverbs, the Sermon on the Mount, John 1, 1 John, and the Pauline letters.