The Protrepticus of Clement of Alexandria is preserved virtually in a single manuscript, the famous Codex Arethae, copied in the tenth century for Arethas, the Archbishop of Caesarea in Cappadocia. The text was copied from an exemplar in poor shape, to the extent that the codex is full of textual corruptions. The only critical edition of the Protrepticus was prepared in 1905 by Otto Stahlin, who published a revised edition in 1936. The problem with this edition is that the editor was not sensitive enough to meaning and textual problems. As a result, scholars are still lacking a reliable critical text of the treatise. The present edition aims to fill this gap. It is based on an in-depth study of all the relevant sources, including the entire collected works of Clement, since he frequently employs the same locus communis in different works.

Clement of Alexandria (ca A.D. 150-215) is one of the leading Church Fathers and the first Christian philosopher. His early Protrepticus is of great significance for Patristics, Classical scholarship, Greek philosophy and religion. The treatise is preserved virtually in a single manuscript --the famous Codex Arethae, Parisinus graecus 451, copied in 913-914,-- which proves to be lacunose, corrupt, interpolated and dislocated. The only critical edition of the Protrepticus was prepared back in 1905 by Otto Stählin (G.C.S., Volume 12). The present edition is based on a thorough in-depth study of the Parisinus, on the inclusion of the entire opus of Clement, on an extended and updated Quellenforschung, and finally, on a more sensitive approach to meaning and textual criticism. The edition includes the Scholia.

The Paedagogus of Clement of Alexandria is almost completely preserved almost completely in a single manuscript, the famous Codex Arethae, copied in the second decade of the tenth century for Arethas, the Archbishop of Caesarea in Cappadocia. The text was copied from an exemplar in poor shape, to the extent that the codex (P) is full of textual corruptions. Most of the first book of the Paedagogus is lost in P. For this part the author had to rely on two old apographs of P. The only extant critical edition of the text was provided by Otto Stählin in 1905. Although in later editions (1936, 1972) corrections and additions were appended, the author was of the opinion that this predecessor was not attentive enough to the meaning of Clement's text and to the textual problems involved. As a result scholars still lack a reliable critical text of the treatise. Marcovich has tried to improve Stählin's remarkable edition by emending the transmitted text wherever it did not make sense, while relying on Clement's sources and on his lexicon and expression employed elsewhere in his opus.

Even the briefest glance at an art museum’s holdings or an introductory history textbook demonstrates the profound influence of Christian images and art. From Idols to Icons tells the fascinating history of the dramatic shift in Christian attitudes toward sacred images from the third through the early seventh century. From attacks on the cult images of polytheism to the emergence of Christian narrative iconography to the appearance of portrait-type representations of holy figures, this book examines the primary theological critiques and defenses of holy images in light of the surviving material evidence for early Christian visual art. Against the previous assumption that fourth- and fifth-century Christians simply forgot or ignored their predecessors’ censure and reverted to more alluring pagan practices, Robin M. Jensen contends that each stage of this profound change was uniquely Christian. Through a careful consideration of the cults of saints’ remains, devotional portraits, and pilgrimages to sacred sites, Jensen shows how the Christian devotion to holy images came to be rooted in their evolving conviction that the divine was accessible in and through visible objects.

Drawing on Photios' synopsis of the eight errors contained in Clement of Alexandria's lost work 'Hypotyposeis', this book offers a re-examination of second-century theology . The book stresses the importance understanding Clement's work in its original Alexandrian context.

An interdisciplinary study of Clement of Alexandria's Christian reception of the Classical miscellany genre, in comparison with Roman authors.

The first Christians operated with a hierarchical model of sexual difference common to the ancient Mediterranean, with women considered to be lesser versions of men. Yet sexual difference was not completely stable as a conceptual category across the spectrum of formative Christian thinking. Rather, early Christians found ways to exercise theological creativity and to think differently from one another as they probed the enigma of sexually differentiated bodies. In Specters of Paul, Benjamin H. Dunning explores this variety in second- and third-century Christian thought with particular attention to the ways the legacy of the apostle Paul fueled, shaped, and also constrained approaches to the issue. Paul articulates his vision of what it means to be human primarily by situating human beings between two poles: creation (Adam) and resurrection (Christ). But within this framework, where does one place the figure of Eve—and the difference that her female body represents? Dunning demonstrates that this dilemma impacted a range of Christian thinkers in the centuries immediately following the apostle, including Clement of Alexandria, Irenaeus of Lyons, Tertullian of Carthage, and authors from the Nag Hammadi corpus. While each of these thinkers attempts to give the difference of the feminine a coherent place within a Pauline typological framework, Dunning shows that they all fail to deliver fully on the coherence that they promise. Instead, sexual difference haunts the Pauline discourse of identity and sameness as the difference that can be neither fully assimilated nor fully ejected—a conclusion with important implications not only for early Christian history but also for feminist and queer philosophy and theology.