CLEMENT of ALEXANDRIA
(c. 150-215)
  Engl: Ante-Nicene Fathers: Volume 2 (pp. 137-149). Greek: Stromata (TLG 555.4): Clemens Alexandrinus, ed. O. Stählin, L. Früchtel, U. Treu, vol.s 2, 3rd edn. and 3, 2nd edn. (Akademie-Verlag Berlin, 2:1960; 3:1970) pp : 3-518; 3-102; ser Die griechischen christlichen Schriftsteller 15 & 17, Bk. 1-6: vol. 2 Bk 7-8: vol. 3.Protrepticus (TLG 555.2), Clément d'Alexandrie. Le protreptique, ser. Sources chrétiennes (Cerf: Paris) pp. 52-193

Stromata, 6, 10.—The Gnostic Avails Himself of the Help of All Human Knowledge.

  6.10 ^80.1

10. FOR to him knowledge (gnosis) is the principal thing. Consequently, therefore, he applies to the subjects that are a training for knowledge, taking from each branch of study its contribution to the truth. Prosecuting, then, the proportion of harmonies in music; and in arithmetic noting the increasing and decreasing of numbers, and their relations to one another, and how the most of things fall under some proportion of numbers;

Κατ' ἐπακολούθημα τοίνυν καὶ τοῖς εἰς γνῶσιν γυμνάζουσιν αὐτὸν προσανάκειται, παρ' ἑκάστου μαθήματος τὸ πρόσφορον τῇ ^.80.2 ἀληθείᾳ λαμβάνων, τῆς μὲν οὖν μουσικῆς τὴν ἐν τοῖς ἡρμοσμένοις ἀναλογίαν διώκων, ἐν δὲ τῇ ἀριθμητικῇ τὰς αὐξήσεις καὶ μειώσεις τῶν ἀριθμῶν παρασημειούμενος καὶ τὰς πρὸς ἀλλήλους σχέσεις καὶ ὡς τὰ πλεῖστα ἀναλογίᾳ τινὶ ἀριθμῶν ὑποπέπτωκεν,

studying geometry, which is abstract essence, he perceives a continuous distance, and an immutable essence which is different from these bodies. And by astronomy, again, raised from the earth in his mind, he is elevated along with heaven, and will revolve with its revolution; studying ever divine things, and their harmony with each other; from which Abraham starting, ascended to the knowledge of Him who created them.

<ἐν δὲ> τῇ γεωμετρικῇ οὐσίαν αὐτὴν ἐφ' ἑαυτῆς θεωρῶν καὶ ἐθιζόμενος συνεχές τι διάστημα νοεῖ<ν> καὶ οὐσίαν ἀμετάβλητον, ἑτέραν τῶνδε τῶν σωμά ^.80.3 των οὖσαν· ἔκ τε αὖ τῆς ἀστρονομίας γῆθεν αἰωρούμενος [τε] τῷ νῷ συνυψωθήσεται οὐρανῷ καὶ τῇ περιφορᾷ συμπεριπολήσει, ἱστορῶν ἀεὶ τὰ θεῖα καὶ τὴν πρὸς ἄλληλα συμφωνίαν, ἀφ' ὧν ὁρμώ ^.80.4 μενοςἈβραὰμ εἰς τὴν τοῦ κτίσαντος ὑπεξανέβη γνῶσιν.

Further, the Gnostic will avail himself of dialectics, fixing on the distinction of genera into species, and will master the distinction of existences, till he come to what are primary and simple.

ἀλλὰ καὶ τῇ διαλεκτικῇ προσχρήσεται ὁ γνωστικός, τὴν εἰς εἴδη τῶν γενῶν ἐκλεγόμενος διαίρεσιν, καὶ τὴν τῶν ὄντων προσήσεται διάκρισιν. ^.80.5 μέχρις ἂν τῶν πρώτων καὶ ἁπλῶν ἐφάψηται.

        But the multitude are frightened at the Hellenic philosophy, as children are at masks, being afraid lest it lead them astray. But if the faith (for I cannot call it knowledge) which they possess be such as to be dissolved by plausible speech, let it be by all means dissolved,¹³⁵ and let them confess that they will not retain the truth. For truth is immoveable; but false opinion dissolves. We choose, for instance, one purple by comparison with another purple. So that, if one confesses that he has not a heart that has been made right, he has not the table of the money-changers or the test of words. And how can he be any longer a money-changer, who is not able to prove and distinguish spurious coin, even offhand?

οἱ πολλοὶ δὲ καθάπερ οἱ παῖδες τὰ μορμολυκεῖα, οὕτως δεδίασι τὴνἙλληνικὴν φιλοσοφίαν, ^.81.1 φοβούμενοι μὴ ἀπαγάγῃ αὐτούς. εἰ δὲ τοιαύτη παρ' αὐτοῖς ἐστιν ἡ πίστις (οὐ γὰρ ἂν γνῶσιν εἴποιμι), ἵνα λυθῇ πιθανολογίᾳ, λυθήτω, διὰ τούτου μάλιστα ὁμολογούντων οὐχ ἕξειν τὴν ἀλήθειαν· ἀνίκητος γάρ, φησίν, ἡ ἀλήθεια, ψευδοδοξία δὲ καταλύεται. αὐτίκα πορφύραν ^.81.2 ἐξ ἀντιπαραθέσεως ἄλλης πορφύρας ἐκλεγόμεθα. ὥστ' εἴ τις ὁμολογεῖ καρδίαν μὴ ἔχειν διηρθρωμένην, τράπεζαν οὐκ ἔχει τὴν τῶν ἀργυραμοιβῶν οὐδὲ μὴν τὸ κριτήριον τῶν λόγων. καὶ πῶς ἔτι τραπεζίτης οὗτος, δοκιμάσαι μὴ δυνάμενος καὶ διακρῖναι τὸ ἀκίβδηλον ^.81.3 νόμισμα τοῦ παραχαράγματος;

        Now David cried, “The righteous shall not be shaken for ever; ”¹³⁷ neither, consequently, by deceptive speech nor by erring pleasure. Whence he shall never be shaken from his own heritage. “He shall not be afraid of evil tidings; “¹³⁸ consequently neither of unfounded calumny, nor of the false opinion around him. No more will he dread cunning words, who is capable of distinguishing them, or of answering rightly to questions asked. Such a bulwark are dialectics, that truth cannot be trampled under foot by the Sophists. “For it behoves those who praise in the holy name of the Lord,” according to the prophet, “to rejoice in heart, seeking, the Lord. Seek then Him, and be strong. Seek His face continually in every way.”¹³⁹ “For, having spoken at sundry times and in divers manners,”¹⁴⁰ it is not in one way only that He is known.

κέκραγεν δὲ ὁ Δαβίδ· "ὅτι εἰς τὸν αἰῶνα οὐ σαλευθήσεται δίκαιος·" οὔτ' οὖν ἀπατηλῷ λόγῳ οὐδὲ μὴν πεπλανημένῃ ἡδονῇ, ὅθεν οὐδὲ τῆς οἰκείας κληρονομίας σαλευθή ^.81.4 σεται. "ἀπὸ ἀκοῆς ἄρα πονηρᾶς οὐ φοβηθήσεται." οὔτ' οὖν διαβολῆς κενῆς οὐδὲ μὴν ψευδοδοξίας τῆς περὶ αὑτόν, ἀλλ' οὐδὲ τοὺς πανούργους δεδίξεται λόγους ὁ διαγνῶναι τούτους δυνάμενος [ἢ] πρός τε τὸ ἐρωτᾶν ὀρθῶς καὶ ἀποκρίνασθαι· οἷον θριγκὸς γάρ ἐστι διαλεκτική, ὡς μὴ καταπατεῖσθαι πρὸς τῶν σοφιστῶν τὴν ἀλήθειαν. ^.81.5 ἐπαινουμένους γὰρ χρὴ ἐν τῷ ὀνόματι τῷ ἁγίῳ τοῦ κυρίου κατὰ τὸν προφήτην εὐφραίνεσθαι τὴν καρδίαν ζητοῦντας τὸν κύριον. ^.81.6 "ζητήσατε οὖν αὐτὸν καὶ κραταιώθητε, ζητήσατε τὸ πρόσωπον αὐτοῦ διὰ παντὸς" παντοίως. πολυμερῶς γὰρ καὶ πολυτρόπως λαλήσας οὐχ ἁπλῶς γνωρίζεται.

        It is, then, not by availing himself of these as virtues that our Gnostic will be deeply learned. But by using them as helps in distinguishing what is common and what is peculiar, he will admit the truth. For the cause of all error and false opinion, is inability to distinguish in what respect things are common, and in what respects they differ. For unless, in things that are distinct, one closely watch speech, he will inadvertently confound what is common and what is peculiar And where this takes place, he must of necessity fall into pathless tracts and error.

^82.1 Οὔκουν ὡς ἀρεταῖς ταύταις συγχρώμενος ἡμῖν ὁ γνωστικὸς πολυμαθὴς ἔσται, ἀλλὰ συνεργοῖς τισι, κἀν τῷ διαστέλλειν τά τε κοινὰ καὶ τὰ ἴδια προσήσεται τὴν ἀλήθειαν· ἔστι γὰρ πάσης πλάνης καὶ ψευδοδοξίας αἴτιον τὸ μὴ δύνασθαι διακρίνειν, πῇ τε ἀλλήλοις τὰ ^.82.2 ὄντα κοινωνεῖ καὶ πῇ διενήνοχεν. εἰ δὲ μὴ κατὰ τὰ διωρισμένα τις τὸν λόγον ἐφοδεύοι, λήσεται συγχέας τά τε κοινὰ καὶ τὰ ἴδια, τού ^.82.3 του δὲ γινομένου εἰς ἀνοδίαν καὶ πλάνην ἐμπίπτειν ἀναγκαῖον.

 on THEOSIS 

Protreptikos 1 and 11 Chapter 1, pp. 173-174

(joining the End to the Beginning – Irenaeus)

        […] This is the New Song,¹² the manifestation of the Word that was in the beginning, and before the beginning. The Saviour, who existed before, has in recent days appeared. He, who is in Him that truly is, has appeared; for the Word, who “was with God,” and by whom all things were created, has appeared as our Teacher. The Word, who in the beginning bestowed on us life as Creator when He formed us, taught us to live well when He appeared as our Teacher; that as God He might afterwards conduct us to the life which never ends.

Christ the Good Physician

        […] Some men He mourns over, others He addresses with the voice of song, just as a good physician treats some of his patients with cataplasms, some with rubbing, some with fomentations; in one case cuts open with the lancet, in another cauterizes, in another amputates, in order if possible to cure the patient’s diseased part or member. The Saviour has many tones of voice, and many methods for the salvation of men; by threatening He admonishes, by upbraiding He converts, by bewailing He pities, by the voice of song He cheers. He spake by the burning bush, for the men of that day needed signs and wonders.

        He awed men by the fire when He made flame to burst from the pillar of cloud—a token at once of grace and fear: if you obey, there is the light; if you disobey, there is the fire; but. since humanity is nobler than the pillar or the bush, after them the prophets uttered their voice,—the Lord Himself speaking in Isaiah, in Elias,—speaking Himself by the mouth of the prophets. But if you do not believe the prophets, but suppose both the men and the fire a myth, the Lord Himself shall speak to thee, “who, being in the form of God, thought it not robbery to be equal with God, but humbled Himself,”¹⁴ —He, the merciful God, exerting Himself to save man. 

Protreptikos 1 (Theosis 1)

THE WORD OF GOD BECAME A HUMAN BEING,

THAT YOU MIGHT LEARN FROM A HUMAN BEING

HOW A HUMAN BEING MAY BECOME GOD. 

ὁ λόγος ὁ τοῦ θεοῦ ἄνθρωπος γενόμενος͵

 ἵνα δὴ καὶ σὺ παρὰ ἀνθρώπου μάθῃς͵

πῇ ποτε ἄρα ἄνθρωπος γένηται θεός.

Protreptikos 9 (Theosis 2)

WHO ALONE CAN WORTHILY
ASSIMILATE MAN TO GOD.

ARE THOSE LETTERS THAT SANCTIFY AND DEIFY;

Protreptikos 11 (Theosis 3)

“Pointing out the favourable signs and rousing the nations

δεξιὰ σημαίνων͵ λαοὺς δ΄ ἐπὶ ἔργον ἀγαθὸν

To good works, putting them in mind of the true sustenance; ” (Aratus)

ἐγείρων͵ μιμνῄσκων βιότοιο

DEIFYING MAN
BY HEAVENLY TEACHING,

 RADICAL  APOPHATICISM
 (apophatic “exercises”)

Strom Bk 5, Ch.11 & Ch. 12

        11. […] [p. 461] It is not then without reason that in the mysteries that obtain among the Greeks, [A] purifications (lustrations) hold the first place; as also the laver (ceremonial washbasin) among the Barbarians. After these are the minor¹³⁰ mysteries, which have some foundation of instruction and of preliminary preparation for what is to come after; and [B] the great mysteries, in which nothing remains to be learned of the universe, but only to contemplate and comprehend [1] nature (phusin) and [2]  things (pragmata) .

We shall understand [:]

[a] the mode of PURIFICATION
by confession,

[b] and that of CONTEMPLATION
by analysis,

λάβοιμεν δ' ἂν τὸν

μὲν καθαρτικὸν τρόπον ὁμολογίᾳ,

τὸν δὲ  ἐποπτικὸν ἀναλύσει

   [1]  advancing by analysis to the first noesis [notion], beginning with the properties underlying it; 

   [a] taking away the dimension of depth, 

   [b] then that of breadth, 

   [c] and then that of length. 

 And form and motion, or standing, or a throne, or place, or right hand or left, are not at all to be conceived as belonging to the Father of the universe, although it is so written. But what each of these means will be shown in its proper place.

The First Cause is not then in space, but above both

space,
and time,
and name,
and noesis [conception].

οὔκουν ἐν τόπῳ τὸ πρῶτον αἴτιον, ἀλλ' ὑπεράνω

 καὶ τόπου
καὶ χρόνου
καὶ ὀνόματος
καὶ νοήσεως.

[Moses ascends into the darkness;
 the Divine cannot be uttered]

Clement comments on a text dear to MiddlePlatonism: 

Book 5.11-12 [pp. 462-463]

11. “For is it both a [difficult] task to discover the Father and Maker of this universe; and having found Him, it is impossible to declare Him to all.”(Timaeus 28c)

“For this is by no means capable of expression, like the other subjects of instruction,” (Letter 7.341c.5)

              says the truth-loving Plato.

Now to discover the Maker and Father of this Universe were a task indeed;
and having discovered Him, to declare Him unto all men were a thing impossible.

However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it? Timaeus 28c

There does not exist, nor will there ever exist, any treatise of mine dealing with [these things].

For [there is in philosophy that which] does not at all admit of verbal expression like other studies,

but, as a result of continued application to the subject itself and communion therewith, it is brought to birth in the soul on a sudden,2 

as light that is kindled ^[341d] by a leaping spark [fire], and thereafter it nourishes itself.

unbelief and

ignorance of the multitude—

  obstructs the gleam of truth. And again Orpheus, the theologian, aided from this quarter, says:—

“One is perfect in himself, and all things are made the progeny of one,”or, “are born; ”for so also is it written.
He adds:—
“Him No one of mortals has seen, but He sees all.”

And he adds more clearly:—
“Him see I not, for round about, a cloud
Has settled; for in mortal eyes are small,
And mortal pupils—only flesh and bones grow there.”

who heard unutterable words which it is not lawful for a man to speak,”

        For I know what is in Plato (for the examples from the barbarian philosophy, which are many, are suggested now by the composition which, in accordance with promises previously given, waits the suitable time). For doubting, in Timaeus, whether we ought to regard several worlds as to be understood by many heavens, or this one, he makes no distinction in the names, calling the world and heaven by the same name. But the words of the statement are as follows: “Whether, then, have we rightly spoken of one heaven, or of many and infinite? It were more correct to say one, if indeed it was created according to the model.” Further, in the Epistle of the Romans to the Corinthians¹⁴³ it is written, “An ocean illimitable by men and the worlds after it.” Consequently, therefore, the noble apostle exclaims, “Oh the depth of the riches both of the wisdom and the knowledge of God!”¹⁴⁴

        And was it not this which the prophet meant, when he ordered unleavened cakes¹⁴⁵ to be made, intimating that the truly sacred mystic word, respecting the unbegotten and His powers, ought to be concealed? In confirmation of these things, in the Epistle to the Corinthians the apostle plainly says: “Howbeit we speak wisdom among those who are perfect, but not the wisdom of this world, or of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery.”¹⁴⁶ And again in another place he says: “To the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and knowledge.”¹⁴⁷

        These things the Saviour Himself seals when He says: “To you it is given to know the mysteries of the kingdom of heaven.”¹⁴⁸ And again the Gospel says that the Saviour spake to the apostles the word in a mystery. For prophecy says of Him: “He will open His mouth in parables, and will utter things kept secret from the foundation of the world.”¹⁴⁹ And now, by the parable of the leaven, the Lord shows concealment; for He says, “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.”¹⁵⁰

FOR the tripartite soul is saved by[:]

[1]  obedience,

[2]  through the spiritual power hidden in it by faith; or

[3]  because the power of the word which is given to us, being strong¹⁵¹ and powerful, draws to itself secretly and invisibly every one who receives it,

and keeps it within himself, and brings his whole system into unity.

ἤτοι γὰρ ἡ τριμερὴς καθ'

 ὑπακοὴν σῴζεται ψυχὴ

διὰ τὴν ἐγκρυβεῖσαν αὐτῇ κατὰ τὴν πίστιν πνευματικὴν δύναμιν,

ἢ ὅτι ἡ ἰσχὺς τοῦ λόγου ἡ δοθεῖσα ἡμῖν, σύντονος οὖσα καὶ δυνατή, πάντα τὸν καταδεξάμενον καὶ ἐντὸς ἑαυτοῦ κτησάμενον αὐτὴν ἐπικεκρυμμένως τε

καὶ ἀφανῶς πρὸς ἑαυτὴν ^81.1 ἕλκει καὶ τὸ πᾶν αὐτοῦ σύστημα εἰς ἑνότητα συνάγει.

On Prayer Interwoven with Compassion
and Deeds of Charity 

Stromateis Bk. 7, 12 80

        […] His whole life is prayer and converse with God [homilia pros theon] .¹⁰⁷ And if he be pure from sins, he will by all means obtain what he wishes. For God says to the righteous man, “Ask, and I will give thee; think, and I will do.” If beneficial, he will receive it at once; and if injurious, he will never ask it, and therefore he will not receive it. So it shall be as he wishes.

        In the act of contemplating the souls of the brethren, he beholds the beauty of the flesh also, with the soul itself, which has become habituated to look solely upon that which is good, without carnal pleasure. 

Condition of election = source of Divine Will in them.  Analogous to conscience and Natural Law: here linked to contemplation of brethren's souls.

Contemplation of Nature (phusis)
and things / ethics (pragmata)

        For faith shows itself in their making choice of the same things; and knowledge, in learning and thinking the same things; and hope, in desiring the same things. […]

        He impoverishes himself, in order that he may never overlook a brother who has been brought into affliction, through the perfection that is in love, especially if he know that he will bear want himself easier than his brother.

Self-sacrifice based on discernment of other's limitation = EMPATHY 

        He considers, accordingly, the other’s pain his own grief; and if, by contributing from his own indigence in order to do good, he suffer any hardship, he does not fret at this, but augments his beneficence still more. For he possesses in its sincerity the faith which is exercised in reference to the affairs of life, and praises the Gospel in practice and contemplation. And, in truth, he wins his praise “not from men, but from God,”¹¹⁹ by the performance of what the Lord has taught. […]

      So is he always pure for prayer. He also prays in the society of angels, as being already of angelic rank, and he is never out of their holy keeping; and though he pray alone, he has the choir of the saints¹²¹ standing with him. […]

        And the form of his prayer is thanksgiving for the past, for the present, and for the future as already through faith present. This is preceded by the reception of knowledge. And he asks to live the allotted life in the flesh as a Gnostic, as free from the flesh, and to attain to the best things, and flee from the worse. He asks, too, relief in those things in which we have sinned, and conversion to the acknowledgment of them.¹²³

        He follows, on his departure, Him who calls, as quickly, so to speak, as He who goes before calls, hasting by reason of a good conscience to give thanks; and having got there with Christ shows himself worthy, through his purity, to possess, by a process of blending, the power of God communicated by Christ. For he does not wish to be warm by participation in heat, or luminous by participation in flame, but to be wholly light. […]

        He having acquired the habit of doing good, exercises beneficence well, quicker than speaking; praying that he may get a share in the sins of his brethren, in order to obtain confession and conversion on the part of his kindred; and eager to give a share to those dearest to him of his own good things. And so these are to him, friends. Promoting, then, the growth of the seeds deposited in him, according to the husbandry enjoined by the Lord, he continues free of sin, and becomes continent, and lives in spirit with those who are like him, among the choirs of the saints, though still detained on earth. […]

On Apatheia 

Stromateis Bk. 6, 9. 73-74

        So that on these accounts he is compelled to become like his Teacher in impassibility. For the Word of God is intellectual, according as the image of mind is seen¹²⁹ in man alone. Thus also the good man is godlike in form and semblance as respects his soul. And, on the other hand, God is like man. For the distinctive form of each one is the mind by which we are characterized. Consequently, also, those who sin against man are unholy and impious. For it were ridiculous to say that the gnostic and perfect man must not eradicate anger and courage, in as much as without these he will not struggle against circumstances, or abide what is terrible. But if we take from him desire; he will be quite overwhelmed by troubles, and therefore depart from this life very basely. Unless possessed of it, as some suppose, he will not conceive a desire for what is like the excellent and the good. If, then, all alliance with what is good is accompanied with desire, how, it is said, does he remain impassible who desires what is excellent?

        But these people know not, as appears, the divinity of love. For love is not desire on the part of him who loves; but is a relation of affection, restoring the Gnostic to the unity of the faith,—independent of time and place. But he who by love is already in the midst of that in which he is destined to be, and has anticipated hope by knowledge, does not desire anything, having, as far as possible, the very thing desired. Accordingly, as to be expected, he continues in the exercise of gnostic love, in the one unvarying state.

        Nor will he, therefore, eagerly desire to be assimilated to what is beautiful, possessing, as he does, beauty by love. What more need of courage and of desire to him, who has obtained the affinity to the impassible God which arises from love, and by love has enrolled himself among the friends of God?

        We must therefore rescue the gnostic and perfect man from all passion of the soul. For knowledge (gnosis) produces practice, and practice habit or disposition; and such a state as this produces impassibility, not moderation of passion. And the complete eradication of desire reaps as its fruit impassibility. But the Gnostic does not share either in those affections that are commonly celebrated as good, that is, the good things of the affections which are allied to the passions: such, I mean, as gladness, which is allied to pleasure; and dejection, for this is conjoined with pain; and caution, for it is subject to fear. Nor yet does he share in high spirit, for it takes its place alongside of wrath; although some say that these are no longer evil, but already good. For it is impossible that he who has been once made perfect by love, and feasts eternally and insatiably on the boundless joy of contemplation, should delight in small and grovelling things. For what rational cause remains any more to the man who has gained “the light inaccessible,”¹³⁰ for revering to the good things of the world? Although not yet true as to time and place, yet by that gnostic love through which the inheritance and perfect restitution follow, the giver of the reward makes good by deeds what the Gnostic, by gnostic choice, had grasped by anticipation through love.