Against Nathan Porter: Ep.366 - Penelope and the Angels

In Pseudo-Basil Ep.366, we read: "For we have heard that even angels, having become ακρατεις, were dragged down [κατασπασθεντας] from heaven because of desire [επιθυμιαν]. For they were seized, they did not {voluntarily} descend." This passage closely mirrors Stromateis 3.7.59: "Even some angels, becoming ακρατεις, seized by desire [επιθυμια], fell down [καταπεπτωκασιν] here from heaven."

The notable insertion of the verb κατασπαω/'to drag down' in Ep.366 adds a layer of interest. This verb's rarity prompts an investigation into why it appears here. If we were to accept the notion that a 4th or 5th-century forger used Clement's works as a base text, there are two possible explanations:

1. Genuine Variant Reading: Given that we do not have multiple manuscripts of the Stromateis, it could be that κατασπαω was originally used by Clement in some versions.
2. Notebook of Passages: If the forger composed the letter from a notebook of 'passages of interest,' the proximity of Clement's actual usages could be much closer, suggesting that κατασπαω was noted for its specific context.

Assuming, however, that Clement himself wrote Ep.366, we must examine his use of κατασπαω. Demonstrating that Clement only used κατασπαω in specific contexts that align with the letter's content strengthens the argument for Clementine authorship.

Contextualizing Clement's Angels

Clement's angelification concept is aimed at human life and practical strategies to prevent moral and spiritual failure, as elaborated in the Paedagogus. Typically, Clement uses language of 'slippage' (ολισθανω and cognates) and 'falling' (πιπτω and cognates). Given the interchangeability of humans and angels in Clement's thought, the fall of the angels due to desire (Gen. 6:2-4) serves as a potent warning, rooted in historical fact.

This viewpoint diverges significantly from Philo, who denied that actual angels fell:

" 'And when the angels of God saw the daughters of men that they were fair, they took to themselves wives from all, those whom they chose.' It is Moses' custom to give the name of angels to those whom other philosophers call daemons, souls that is which fly in the air...Now some of the souls have descended into bodies, but others have never deigned to be brought into union with any parts of the earth..." (On the Giants, 6-17)

For Clement, the fall happened due to desire, which disrupts the process of εγκρατεια and leads to απαθεια's failure:

"For the mind is carried away by pleasure [ηδονης]; and the unsullied principle of reason, when not instructed by the Logos, slides down [κατολισθαινει] into licentiousness, and gets a fall [αποπτωμα] as the due reward for its lapse [παραπτωματος]..." (Paedagogus 3.2.14)

This comparison with Philo's account underscores Clement's departure and his thematic focus on the historical and moral implications of angelic failure.

Clement's Use of κατασπαω

Clement uses κατασπαω sparingly, but always in contexts that emphasize a powerful, often negative, action:

1. Strom. 1.1.1: He uses the term to describe how some are dragged down by their own passions.
2. Strom. 5.14.100: The term appears in a discussion about those who are drawn away from divine contemplation.

In Ep.366, κατασπαω's inclusion suggests a more forceful descent, aligning with the idea of being 'dragged down' by desire rather than voluntarily falling. This reinforces Clement’s notion of involuntary sin driven by overpowering passions.

Conclusion

The cumulative evidence of Clement’s usage of κατασπαω and the broader context of angelic failure due to desire suggests that Ep.366’s nuanced language aligns with Clement's authentic voice. This detailed examination of specific word usage and thematic coherence bolsters the argument against Nathan Porter’s position, pointing instead toward genuine Clementine authorship of the letter.