Against Nathan Porter: The Nuanced Use of μισγεσθαι by Clement

In the previous posts, we have examined the nuances in Clement's use of language, particularly in the context of his writings on divine and human relationships. One point of contention raised by Nathan Porter involves the use of the term μισγεσθαι in Ep.366. Porter argues that the term's use might suggest a later authorship. However, this interpretation fails to account for Clement's nuanced and transformative use of language throughout his work.

Clement's Use of μισγεσθαι in Stromata 1.16.74

In Stromata 1.16.74, Clement references Egyptian prohibitions against sexual intercourse in temples, using the term μισγεσθαι in its sexual sense:

"...prohibited intercourse [μισγεσθαι] with women in the temples, and enacted that no one should enter the temples from a woman without bathing."

This context shows Clement's comfort with using μισγεσθαι to describe physical, sexual union. But does this limit him to using the term only in this context? The broader scope of his work suggests otherwise.

Transformative Use of Language

Clement frequently engages in what we might term a "transvaluation of values." This involves transforming ordinary or secular concepts into expressions of Christian virtue and divine action. One clear example is his elevation of εγκρατεια (self-control), which he transforms from a philosophical technique into a divine quality.

In Stromata 3.7.57, Clement discusses εγκρατεια not merely as self-discipline but as a gift of divine grace:

"This chastity [εγκρατειαν] cannot be obtained in any other way except by God's grace."

Similarly, in Ep.366, the term μισγεσθαι is employed in a non-sexual, spiritual sense, aligning with Clement’s habit of transvaluating ordinary concepts to articulate complex theological ideas.

The Bride Motif and Non-Sexual μισγεσθαι

Clement often uses the motif of the church or the soul as a bride, drawing on biblical and early Christian imagery. For instance, in Stromata 3.12.84, he writes:

"The Lord's words bring the soul as a bride [νυμφευσαντων] to God."

This metaphorical language of marriage and union with God provides a backdrop against which we can understand Clement’s use of μισγεσθαι in Ep.366 in a non-sexual, mystical sense. The transformed sense of μισγεσθαι in Ep.366 is, therefore, thoroughly Clementine, consistent with his broader thematic approach.

Conclusion

Nathan Porter's argument that the use of μισγεσθαι in Ep.366 indicates a later authorship does not hold up against the evidence of Clement's linguistic practices. Clement's work frequently involves the transformation of secular or ordinary terms to express higher spiritual truths. His use of μισγεσθαι in both a sexual and non-sexual sense is part of this broader pattern.

Thus, the presence of μισγεσθαι in Ep.366 should be seen as consistent with Clement's style and method, further supporting the case for Clementine authorship. This term’s dual use, both secular and spiritual, aligns with Clement's habit of using language flexibly to articulate complex theological ideas.