Against Nathan Porter: Penelope as an Exemplary Christian and Model of ἀκρασία

Nathan Porter’s critique of Pseudo-Basil Ep.366 and Clement’s use of Penelope as a model for ἀκρασία (lack of self-control) suggests an inconsistency within Clement's broader philosophical and theological framework. For Penelope to be effectively used as an exemplar, it is necessary for Clement to present her as a devout Christian figure. Interestingly, Clement achieves this, as demonstrated in his writings, particularly in Stromateis.

Penelope as a Catechumen

Clement references Penelope in Stromateis 4.22.142, portraying her positively as a catechumen preparing for prayer:

"Now purity is to think holy thoughts. Further, there is the image of baptism, which also was handed down to the poets from Moses as follows: 'And she, having drawn water, and wearing on her body clean clothes'; it is Penelope that is going to prayer."

This depiction aligns Penelope with the practices of early Christians, highlighting purity and prayer, which were central to the life of catechumens. The reference to baptism underscores a transformational purity, connecting with Clement’s broader theme of moral and spiritual ascent.

Oscillation Between Spiritual States

Chapter 4.22 of Stromateis oscillates between discussing the achieved status of the gnostic and the temptations faced by Christians at the beginning of their moral ascent. Clement formulates the transmutation of ἐγκράτεια (self-control) from a process to a fixed state:

"For the exertion of the intellect by exercise is prolonged to a perpetual exertion. And the perpetual exertion of the intellect is the essence of an intelligent being, which results from an uninterrupted process of admixture, and remains eternal contemplation, a living substance...Such a one is no longer ἐγκρατής, but has reached a state of ἀπάθειας, waiting to put on the divine image...And when he shall do good by habit, he will imitate the nature of good, and his disposition will be his nature and his practice." (Strom. 4.22.136-138)

Penelope's Introduction and Ambiguity

Clement introduces Penelope in an elliptical manner, hinting at her potential for both good and ill. The rare combination of ὑπάρ/ὄναρ (a state of being/wakefulness and dreams) recalls Penelope’s words in The Odyssey (19.547, 20.90) about her dream, leading to a passage nuanced in its assessment of the potential for moral integrity or lapse:

"Wherefore also the Lord enjoins us 'to watch', so that our soul may never be perturbed with passion [παθαινεσθαι], even in dreams; but also to keep the life of the night pure and stainless, as if spent in the day." (Strom. 4.22.139)

Here, Clement subtly hints at the duality of Penelope’s nature, suggesting vigilance against nocturnal temptations, aligning with the broader Christian virtue of continual moral watchfulness.

Penelope in Paedagogus

In Paedagogus, Clement presents Penelope differently, using her as a model of moral collapse due to nocturnal activities:

"Nature does not continually offer the opportunity to accomplish the marital union, and moreover, the embrace is all the more desired the more it is postponed. In any case, one must not indulge in licentiousness at night, under the pretext that one is in darkness, but one must lock up reserved feelings in one's soul as a light for reason. For we will not differ from Penelope weaving her web if during the day we weave doctrines of chastity, and if, at night, we undo them when we go to bed" (Paed.2.10.97).

This interpretation aligns Penelope’s nighttime activities with moral disintegration, cautioning against the betrayal of daytime virtues.

Conclusion

In light of Clement’s portrayal, Penelope serves as both a model of Christian virtue and a warning against ἀκρασία. By depicting her as a catechumen and using her story to illustrate the dangers of moral lapse, Clement effectively transforms her narrative into a didactic tool for Christian instruction. This nuanced use of Penelope underscores Clement’s sophisticated approach to exemplars and his consistent integration of moral and theological teachings. Porter's critique overlooks this complexity, missing how Clement's portrayal of Penelope reinforces his overarching themes of moral vigilance and spiritual ascent.