Clement of Alexandria. A Study in Christian Platonism and Gnosticism

1973 ◽  
Vol 66 (6) ◽  
pp. 360
Author(s):  
Cyril C. Richardson ◽  
Salvatore R. C. Lilla
1973 ◽  
Vol 27 (1) ◽  
pp. 65
Author(s):  
J. C. M. van Winden ◽  
Salvatore R. C. Lilla

1947 ◽  
Vol 16 (1) ◽  
pp. 3-21
Author(s):  
Matthew Spinka

Canon Raven of the University of Cambridge, in his recently published book, expressed a significant, if somewhat startling, judgment regarding the historical trend of Western theology:The first adequate theology, still perhaps the noblest ever formulated, [was] the Logos theology of the Greek Apologists, which had its fullest expression in the Christian Platonism of Clement of Alexandria and Origen. … It is one of the tragedies of history that the work of this brilliant succession of Christian thinkers was allowed not merely to come to an end, but to fall into neglect, oblivion and condemnation. If we are to handle effectively the task of elucidating a Christian theology for the twentieth century, we must, I think, ignore all the elaborate structures of later orthodoxy, Catholic and Protestant, which for today are literally irrelevant, and return to the point at which Origen was removed.


1925 ◽  
Vol 18 (1) ◽  
pp. 39-101 ◽  
Author(s):  
Robert P. Casey

One of the most fruitful branches of recent patristic study has been the effort to determine the relation between early Christian theology and Greek philosophy. Starting from the assumption that the affinities between the two were many and close, scholars have found themselves able to draw detailed inferences of literary and intellectual dependence, and in the case of many Christian authors to discover the exact sources from which they drew their philosophic ideas, or at least to assign these to some contemporary school. Without such work an accurate estimate of the fathers' views and ways of thinking is impossible, but it must be remembered that an author is not explained, or even fairly represented, by showing how much he may have derived from others, for in the last analysis his finished thought is his own, however extensive the foreign material employed in its construction. It is not, therefore, at the end but at the beginning of his work that the historian of thought can expect most help from the investigation of sources, since even an author who differs from his contemporaries in his answers to current problems must usually begin by seeing them as they do. The background of an author's thought must have supplied the starting point for many of his ideas.


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