Title: Classical tradition and Judeo-Christian revelation in Clement of Alexandria
Source document: Graeco-Latina Brunensia. 2020, vol. 25, iss. 1, pp. 47-60
Extent
47-60
-
ISSN1803-7402 (print)2336-4424 (online)
Persistent identifier (DOI): https://doi.org/10.5817/GLB2020-1-4
Stable URL (handle): https://hdl.handle.net/11222.digilib/142621
Type: Article
Language
License: CC BY-SA 4.0 International
Notice: These citations are automatically created and might not follow citation rules properly.
Abstract(s)
Clement of Alexandria is one of the most iconic intellectuals of primitive Christianity. His attitude towards Classical Greek culture had a decisive role in its acceptance as an appropriate instrument for the interpretation of biblical revelation. In the context of the present article, we follow the Clementine account of the Orphic texts, an interpretation distinguished by its manner of tackling the issue. This meant not only that he ignored the context in which the "Orphic tradition" developed, but also that he set aside the immanent quality of Greek culture. Clement's approach would have a deep impact on the way in which Late Antiquity Christianity would understand divine nature and the limits of the act of faith.
References
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[3] Aoiz, J. (2012). La evidencia en la filosofía antigua. Azafea: Revista de Filosofía, 14, 165–179.
[4] Arrighetti, G. (Ed.). (1960). Epicurus: Opere (Classici della Filosofia, IV). Turin: G. Einaudi.
[5] Asmis, E. (1999). Epicurean Epistemology. In K. Algra, J. Mansfeld, & M. Schofield (Eds.), The Cambridge History of Hellenistic Philosophy (pp. 260–294). Cambridge: Cambridge University Press.
[6] Bailly, A. (1963). Dictionnaire Grec – Français. Paris: Hachette.
[7] Bernabé, A. (2011). Platón y el orfismo. Diálogos entre religión y filosofía. Madrid: Abda Editores.
[8] Bernabé, A., Casadesús, F., & Santamaría, M. (Eds.). (2010). Orfeo y el orfismo: nuevas perspectivas. Alicante: Biblioteca Virtual Cervantes [retrieved 03.05.2020 from http://www.cervantesvirtual.com/nd/ark:/59851/bmcm04n6].
[9] Boys-Stones, G. R. (2001). Post-Hellenistic Philosophy: A Study of its Development from the Stoics to Origen. Oxford: Oxford University Press.
[10] Calabrese, C. (2017). Literatura y Teología en el libro X de La Ciudad de Dios. Classica et Christiana, 12, 69–88.
[11] Chambry, E. (Ed.). (1932). Plato: La République (Oeuvres complètes, T. VI–VII). Paris: Société d'Edition 'Les Belles Lettres'.
[12] Dawson, D. (1992). Allegorical Readers and Cultural Revision in Ancient Alexandria. Berkeley – Los Angeles – Oxford: University of California Press.
[13] Diels, H. & Kranz, W. (1960). Die Fragmente der Vorsokratiker. Berlin: Weidmannsche Verlagsbuchhandlung.
[14] Eliade, M. (1987). The Sacred and the Profane. The Nature of the Religion. New York – London: Harcourt, Inc.
[15] Grabmann, M. (1957). Die Geschichte der scholastischen Methode (Vol. 1). Darmstadt: Wissenschaftliche Buchgesellschaft.
[16] Guardini, R. (1983). Spirito vivente. In Natura, Cultura, Cristianesimo (pp. 93–118). Brescia: Morcelliana.
[17] Hägg, H. F. (2006). Clement of Alexandria and the Beginnings of Christian Apophanticism. Oxford: Oxford University Press.
[18] Hägg, H. F. (2012). Seeking the Face of God: Prayer and Knowledge in Clement of Alexandria. In M. Havrda, et al. (Eds.), The Seventh Book of the Stromateis: Proceedings of the Colloquium on Clement of Alexandria (Olomouc, October 21–23, 2010; pp. 131–142), Leiden – New York: Brill.
[19] Havrda, M. (2010). Some Observations on Clement of Alexandria, Stromata, Book Five. Vigiliae Christianae, 64, 1–30. | DOI 10.1163/004260310X12584264873897
[20] Herren, M. (2017). The Anatomy of Myth. The Art of Interpretation from the Presocratics to the Church Fathers. Oxford: Oxford University Press.
[21] Herrero de Jáuregui, M. (2007). Tradición órfica y cristianismo antiguo. Madrid: Trotta.
[22] Herrero de Jáuregui, M. (2010). Orphism and Christianity in Late Antiquity. Berlin – New York: Walter de Gruyter.
[23] Jourdan, F. (2006). Dionysos dans le Protreptique de Clément d'Alexandrie. Initiations dionysiaques et mystères chrétiens. Revue de l'histoire des religions, 223(3), 265–282. | DOI 10.4000/rhr.5180
[24] Jowett, B., & Pelliccia, H. (Eds.). (1996). Plato: Symposium. New York: Modern Library.
[25] Junco, E. (2018). La sabiduría moral: entre Eurípides y Sócrates. Classica et Christiana, 13, 45–61.
[26] Kern, O. (1922). Orphicorum fragmenta. Berolini: Apud Weidmannos.
[27] Klibengajtis, T. (2004). Die Wahrheitsbezeichnungen des Clemens von Alexandrien in ihrem philosophischen und theologischen Kontext. Vigiliae Christianae, 58(3), 316–331. | DOI 10.1163/1570072041718728
[28] Lamberton, R. (1986). Homer the Theologian: Neoplatonist Allegorical Reading and the Growth of the Epic Tradition. Berkeley – Los Angeles – London: University of California Press.
[29] Le Boulluec, A. (Ed.). (1981). Clement de Alexandria: Les Stromates, Stromate V (Tome 1; transl. P. Voulet; Sources chrétiennes, 278). Paris: Éditions du Cerf.
[30] Marrou, H. I. (1985). Historia de la Educación en la Antigüedad. Madrid: Akal Editor.
[31] Mendoza, J. (2011). Ζεὺς μοῦνος: Philosophical Monism and Mythological Monism (OF12). In M. Herrero de Jáuregui, A. I. Jiménez San Cristobal, & M. A. Santamaría, Tracing Orpheus. Studies of Orphic Fragments (pp. 29–34). Berlin – Boston: Walter de Gruyter.
[32] Merino Rodríguez, M. (Ed.). (2003). Clement de Alexandria: Stromata IV–V (Martirio cristiano e investigación sobre Dios). Madrid, México – Buenos Aires: Ciudad Nueva, 2003.
[33] Merino, M. (2008). Clemente de Alejandría, un filósofo cristiano. Scripta Theologica, 40(3), 803–837.
[34] Most, G. W. (1999). The Poetics of Early Greek Philosophy. In A. L. Long (Ed.), The Cambridge Companion to Early Greek Philosophy (pp. 332–362). Cambridge – New York: Cambridge University Press.
[35] Otto, W. (2003). Los dioses de Grecia. Madrid: Siruela.
[36] Pfeiffer, R. (1968). History of Classical Scholarship from the Beginnings to the End of the Hellenistic Age. Oxford: Clarendon Press.
[37] Reynolds, E. D. (Ed.). (1965). L. Annaei Senecae Ad Lucilium Epistulae Morales. Oxford – New York: Oxford University Press.
[38] Ricoeur, P. (2008). Fe y Filosofía. Problemas del lenguaje religioso. Buenos Aires: Prometeo-UCA.
[39] Rivaud, A. (Ed.). (1925). Plato: Timèe, Critias (Oeuvres complètes, T. X). Paris: Société d'Edition 'Les Belles Lettres'.
[40] Rowe, C. J. (Ed.). (1993). Plato: Phaedo. Cambridge: Cambridge University Press.
[41] Ruíz Aldaz, J. I. (2006). El concepto de Dios en la teología del siglo II. Pamplona: EUNSA.
[42] Sciacca, M. F. (1970). L'oscuramento dell'intelligenza. Milan: Marzorati.
[43] Setaioli, A. (2004). Interpretazioni stoiche ed epicuree in Servio e la tradizione dell'esegesi filosofica del mito e dei poeti a Roma (Comuto, Seneca, Filodemo). International Journal of the Classical Tradition, 11(1), 3–46. | DOI 10.1007/BF02903162
[44] Snell, B. (2010). Die Entdeckung des Geistes. Studien zur Entstehung des europäischen Denkens bei den Griechen. Göttingen: Vandenhoeck & Ruprecht.
[45] Snell, B. (Ed.). (1958). Bacchylidis Carmina cum fragmentis (Bibliotheca Teubneriana Scriptorum Graecorum et Romanorum). Leipzig: Teubner.
[46] Struck, P. T. (2004). Birth of the Symbol. Ancient Readers at the Limits of Their Texts. Princeton NJ – Oxford: Princeton University Press.
[47] Van den Hoek, A. (1988). Clement of Alexandria and his Use of Philo in the "Stromateis". An Early Christian Reshaping of a Jewish Model. Leiden – New York: Brill.
[48] Von Balthasar, H. U. (1985). Gloria. Una estética religiosa, 1: La percepción de la forma. Madrid: Ediciones Encuentro.
[49] West, M. L. (Ed.). (1997 = 1966). Hesiod: Theogony. Oxford – New York: Clarendon Press.
[50] Wyrwa, D. (1983). Die christliche Platonaneignung in den "Stromateis" des Clemens von Alexandrien. Berlin – New York: De Gruyter.