Against Nathan Porter: Epicharmus - More than a Name

In continuing the examination of Ep.366's authenticity, a crucial aspect to consider is the reference to Epicharmus, a pre-Socratic philosopher and comic playwright. This specific reference sheds light on the letter's authorship and its philosophical context.

Ep.366 and Stromata

Ep.366 states:

και γαρ λεγεται, νους ορα και νους ακουει
"As it is said, the mind sees and the mind hears."

This aligns closely with Stromata 2.5.24:

Επιχαρμος ειπατω, νους ορη <και> νους ακουει, ταλλα κωφα και τυφλα
"Let Epicharmus speak: 'The mind sees and the mind hears; all besides is deaf and blind.'"

The Clementine Approach to Pagan Texts

Clement of Alexandria frequently used quotes from pagan authors to illustrate points within his Christian framework. His extensive use of pagan texts was not merely ornamental but served to demonstrate that these ancient authors had glimpses of divine truth. Clement's philosophy posited that all humanity possesses an innate sense of divine truth, which can be articulated even by non-Christian authors.

In Protrepticus 6.68.2, Clement praises Plato for his partial insight into the truth:

"Well done, Plato, you have hit the truth. But do not give up. Join me in the search for the Good. For there is a certain divine effluence [απορροια] instilled into all men without exception, but especially into those who spend their lives in thought."

Moreover, Clement argued that Greek philosophers and writers often borrowed their wisdom from earlier 'barbarian' sources, particularly from Jewish philosophy. In Stromata 1.15, he claims:

"Thus philosophy, a thing of the highest utility, flourished in antiquity among the barbarians, shedding its light over the nations. And afterwards it came to Greece....Of these, by far the oldest is the Jewish race; and that their philosophy committed to writing is the absolute origin [προκαταρξαι] of philosophy among the Greeks, the Pythagorean Philo shows extensively."

This idea is further illustrated in Stromata 5.14, where Clement discusses how Greek intellectuals, including Epicharmus, derived their insights from older traditions. He notes:

"Power in all things is - by the most intellectual of the Greeks - ascribed to God. Epicharmus - he was a Pythagorean - says.."

Clement's use of Epicharmus aligns with his broader strategy of integrating and reinterpreting Greek philosophical insights within a Christian framework.

The Contextual Importance of Epicharmus

Clement’s frequent citations of Epicharmus (15 times in his works) indicate a particular reverence for the insights of this ancient philosopher, whom he considered part of the intellectual lineage that leads to Christian truth. Clement’s strategy was to show continuity between pagan wisdom and Christian revelation, a method that distinguished his work from that of other Christian authors, like Basil of Caesarea.

Basil, although highly educated, does not exhibit a similar penchant for quoting comic poets or playwrights. This further solidifies the Clementine flavor of Ep.366, as the use of Epicharmus fits neatly into Clement's literary and philosophical modus operandi.

Conclusion

Nathan Porter's skepticism about the authorship of Ep.366 overlooks the nuanced ways in which Clement utilized classical references. The specific citation of Epicharmus in a manner that aligns with Clement’s documented style further supports the argument that Ep.366 is genuinely Clementine. The use of μισγεσθαι in both a sexual and a highly spiritual sense exemplifies Clement's ability to transform common terms to express profound theological truths.

Thus, the presence of Epicharmus in Ep.366 is not merely ornamental but is deeply consistent with Clement’s method of integrating classical wisdom into a Christian framework. This further bolsters the case for Clementine authorship of the letter, challenging the notion that it could be a later forgery.