Against Nathan Porter: The Specific Use of κατασπαω in Clement's Writings

So, to κατασπαω. The verb is used three times by Clement of Alexandria. This frequency is within the normal range for ancient authors, where a couple of instances per volume is typical. In contrast, the verb occurs thirteen times in Josephus' Antiquities and dozens of times in Strabo's Geography, where it often describes the razing of city walls after a siege—scenes of monumental destruction. For instance, in Strabo 9.1.15 and 9.1.20:

"The long walls were also demolished [κατεσπαται] ... The insurgents pulled down [κατεσπασαν] more than three hundred of his statues."

In the Septuagint (LXX), there are twenty-three examples of κατασπαω, all in this monumental sense. For example, in 2 Kings 10.27, 11.18, 21.3, and 23.12:

"They dragged down [κατεσπασαν] the pillars of Baal...They came to the house of Baal and pulled it down [κατεσπασαν]...He rebuilt the high places which his father Hezekiah had pulled down [κατεσπασεν]...The king destroyed and dragged down [κατεσπασεν] the altars..."

However, Clement does not employ the 'monumental' sense of κατασπαω. Instead, he uses the verb in a specific way, referring to a catastrophic fall of the soul. This fall is significant as it disrupts the process of moral and 'physical' transformation, caused by a fundamental reorientation of the will. Unlike the LXX or classical sources like Plato or Philo, Clement's use is more nuanced and contextual.

Clement's Explicit Source Text

Clement's explicit references provide insight into his usage:

1. Stromateis 3.7.59: "Even some angels, becoming ακρατεις, seized by desire [επιθυμια], fell down [καταπεπτωκασιν] here from heaven."
2. Stromateis 1.16.74: Clement discusses the Egyptians prohibiting intercourse (μισγεσθαι) in temples, indicating moral failing leads to a dragging down of the soul.

These examples illustrate Clement’s adaptation of κατασπαω to signify a catastrophic moral and spiritual descent rather than physical destruction.

Analyzing Clement's Unique Application

Clement's application of κατασπαω reflects his broader theological and philosophical concerns. He uses the term to emphasize the severe consequences of moral failure, aligning with his broader theme of the struggle between divine aspiration and earthly desires. The choice of κατασπαω, therefore, underlines the dramatic nature of this fall—one that is both voluntary and involuntary, signifying a loss of divine favor and a succumbing to base desires.

In Ep.366, this verb's use aligns with Clement’s thematic focus on the dire consequences of losing εγκρατεια (self-control). The angels’ fall is not just a simple descent but a being 'dragged down,' highlighting the severe consequences of failing to maintain spiritual and moral integrity.

Conclusion

Nathan Porter's suggestion that Ep.366 is a C4/C5 forgery fails to account for the intricate and consistent use of specific vocabulary that is distinctly Clementine. The rare verb κατασπαω, used in a unique and contextually significant way, strengthens the argument for Clementine authorship of Ep.366. This usage is not merely coincidental but reflects Clement's broader theological framework, emphasizing the catastrophic nature of moral failure.

Thus, the verb κατασπαω serves as a critical piece of linguistic evidence supporting the authenticity of Ep.366 as a genuine work of Clement, revealing his characteristic style and thematic preoccupations.