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Updated: May 9, 2025
The Stromata, or Miscellanies, of S. Clement are our source of information about the Mysteries in his time. He himself speaks of these writings as a "miscellany of Gnostic notes, according to the true philosophy," and also describes them as memoranda of the teachings he had himself received from Pantænus.
De Spectaculis, II. Against Marcion, I, 17. Ibid., V, 16. This is to justify his doctrine of the punishment of the heathen. Scapula, II. Against Celsus, I, 23. Plea for the Christians, XV, XVI. I, 5 and 6. Exhortation to the Heathen, X. Divine Institutes, III, 20. Chap. Treatise on the Anger of God, X. E.g., Stirling: Philosophy and Theology, p. 179. Trypho, III, IV. Stromata, V, 14.
II, where a full account is given of the education of the time, and what it signified. Philosophy and Theology, p. 164. See e.g., St. Justin Martyr: Dialogue with Trypho, II. Second Apology, VI. Stromata, V, 14. Against Marcion, I, 10. Resurrection of the Flesh, III. Apology, XVII. Against Celsus, II, 40. Treatise VI, § 9.
E.g., Stromata, VI, 5: "The one and only God was known by the Greeks in a Gentile way, by the Jews Judaically, and in a new and spiritual way by us." Stromata, V, 14. Ibid., VI, 5. See also, e.g., I, 19; V, 13. See Stirling: Philosophy and Theology, p. 35. The early Christian writers, so far as they assumed any philosophical position, were invariably Eclectics.
In V, 12, he explains what he means by "demonstration": "Nor any more is He apprehended by the science of demonstration, for it depends on primary and better known principles. But there is nothing antecedent to the Unbegotten." Against Celsus, VII, 20. See also VII, 44, and Clem. Alex.: Stromata, II, ii, 4, and often. E.g., St. Justin: Hortatory Address, V.
Master Philosopher, I am not to be taken as a greenhorn. This is an extract of the fifth book of the Stromata, the author of which, Clement of Alexandria, is not mentioned in the martyrology, for different reasons, which His Holiness Benedict XI. has indicated, the principal of which is, that this Father was often erroneous in matters of faith.
Alex.: Exhortation to Heathen, XI; Instructor, I, 12; Stromata, I, 5, 19; II, 2; V, 1, 6, 11-13; VII, 1; VI, 5; Tertullian: Against Marcion, V, 16; Against Praxeas, XIV; Origen: De Principiis I, iii, 1; Against Celsus, VII, 42, 44; Novatian: De Trinitate, VIII; Arnobius: Against the Heathen, I, 38.
Stromata, V, 12: "If, then, abstracting all that belongs to bodies and things called incorporeal, we cast ourselves into the greatness of Christ, and then advance into immensity by holiness, we may reach somehow to the conception of the Almighty, knowing not what He is, but what He is not."
See, also, Tertullian: Apology, XVII; "And this is the crowning guilt of men that they will not recognize One of whom they cannot possibly be ignorant." Against the Heathen, I. 33. Hortatory Address to the Greeks, V. Exhortation to the Heathen, XI. Stromata, IV, 25.
We wish to know whence we came only in order the better to be able to ascertain whither we are going. This Ciceronian definition, which is the Stoic definition, is also found in that formidable intellectualist, Clement of Alexandria, who was canonized by the Catholic Church, and he expounds it in the fifth chapter of the first of his Stromata.
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