Against Nathan Porter: The Body of the Gnostic, the Body of Jesus
The Gnostic and Jesus: A Hierarchical Continuum
Clement's concept of the gnostic involves a person who is subject only to the minimal impulses necessary for the maintenance of the body, such as hunger and thirst. However, these impulses are not driven by bodily necessity but rather as part of a divine purpose. As Clement states in Stromateis 6.9.71:
"The gnostic is such, that he is subject only to the impulses [παθεσι] that exist for the maintenance of the body, such as hunger, thirst, and the like. But in the case of the Saviour, it were ludicrous {to suppose} that the body, as a body, demanded the necessary aids in order to its duration. For he ate, not for the sake of the body, which was kept together by a holy power [δυναμει αγια], but in order that it might not enter into the minds of those who were with him to entertain a different opinion of him...But he was entirely impassible [απαθης], inaccessible to any movement of feeling [κινημα παθητικον] - either pleasure or pain."
Here, Clement highlights that Jesus' body, maintained by a "holy power," did not require sustenance in the way human bodies do. This state of impassibility is the goal for the gnostic, who aims to emulate Jesus' divine nature.
The Divine Inability and Εγκρατεια
Porter's reading misses the dynamic aspect of εγκρατεια. For Clement, this discipline is both a divine power and a gift that enables the soul's ascent towards angelic and ultimately divine states. As Clement asserts in Stromateis 3.1.4:
"Εγκράτεια is an ignoring of the body in accordance with the confession of faith in God...It does not only teach us to exercise temperance [σωφρονειν]; it is rather that temperance is granted to us, since it is a divine power and grace [δυναμις ουσα και θεια χαρις]."
This understanding is reflected in Clement’s acceptance of Valentinus' description of Jesus not excreting, which aligns with his broader theological vision where the gnostic and Jesus share in the divine δυναμις (power).
Graded Comparisons and Angelic Lightness
Clement employs a hierarchical continuum to describe the relationship between Jesus and the gnostic. This continuum allows for graded comparisons where the gnostic, through εγκρατεια, approaches the divine state of Jesus. Clement writes in Stromateis 7.16.101:
"So he who listens to the Lord, and follows the prophecy given by him, will be formed perfectly in the likeness of the teacher - made a god going about in flesh [εν σαρκι περιπολων θεος]."
And in Stromateis 6.16.140, Clement describes Jesus:
"{Jesus}...might appear to be (a) god in a sliver of flesh [θεος εν σαρκιω], by displaying his power, being numbered indeed as a man, but being concealed as to who he was."
This continuum is further illustrated through the gnostic’s aspiration for physical lightness, as previously discussed. The gnostic’s lightness of body reflects the inner transformation towards divine impassibility and spiritual perfection.
Conclusion
Nathan Porter's interpretation that suggests a clear-cut division between the divine body of Jesus and the gnostic's aspirational state overlooks Clement’s intricate theological framework. Clement envisions a spiritual journey where the gnostic, through εγκρατεια, progressively shares in the divine attributes, aiming for the impassibility and divine nature exemplified by Jesus. This transformation involves a dynamic participation in the divine hierarchy, culminating in a state of being where the gnostic becomes, in essence, "a god going about in flesh."
Clement's acceptance of Valentinus' depiction of Jesus aligns with his broader theological vision, affirming that the ultimate goal of εγκρατεια is to achieve a divine state, mirroring the holy power that sustained Jesus’ body. This understanding underscores the profound interconnectedness within Clement's thought, where the gnostic’s journey is seen as a continuous ascent towards divine perfection.
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