By Ashwin-Siejkowski

Drawing on Photios' synopsis of the 8 blunders contained in Clement of Alexandria's misplaced paintings 'Hypotyposeis', this e-book bargains a second look of second-century theology . The publication stresses the significance figuring out Clement's paintings in its unique

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Photios as a theologian, as Louth rightly observes, represented the Byzantine spirit, which among many characteristics, aimed at ‘tying up any loose ends’,42 and certainly Clement’s Hypotyposeis provided him with a substantial number of loose ends to tie up. Photios as Philosopher Finally I should mention Photios’ association with Aristotelian ideas, although limited, as this also plays a role in his polemic against Clement. Photios had an evident predisposition towards Aristotle’s legacy, as he knew it.

However, as Le Boulluec points out, Clement distinguished two Logoi. This controversy will be discussed in detail in Chapter 3. , the Johannine tradition) (see Boulluec, Stromata V, 85). 40 See Philo, Opif. 15, 35. Runia notes that in the Philonic context the Monad (ὁ μονάς) sometimes becomes a synonym of God, for instance in Philo, Leg. 3; Spec. 180 (see Runia, Philo of Alexandria: On the Creation of the Cosmos, 129). To Clement the same term refers to the divine Logos, while God is ‘beyond’ or ‘above’ ὁ μονάς, that is the divine Logos (see Strom.

133; Conf. 172. T. Runia, “A Brief History of the Term Kosmos Noétos from Plato to Plotinus”, in Traditions of Platonism: Essays in Honour of John Dillon, ed. J. Cleary (Aldershot: Ashgate, 1999), 151–72. 16 Philo, Opif. 102. It is possible to see the Pythagorean origin of Philo’s thought and this inspiration may have led Clement of Alexandria to call the Jewish philosopher ‘the Pythagorean’. T. Runia, “Why does Clement of Alexandria call Philo ‘The Pythagorean’ ”, Vigilae christianae 49 (1995): 1–22.

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