Against Nathan Porter: The Theme of Ascent and Potential Fall

In our examination of Stromateis 7.7.46, we encounter a profound passage that speaks to the fragility of spiritual ascent and the perpetual risk of falling due to a lapse in focus or effort. This passage emphasizes the constant vigilance and sustained effort required to maintain the state of ἀπάθεια (passionlessness) and ultimate unity with the divine.

Comparison and Analysis

Stromateis 3.7.59:

The angels are described as having been "seized by desire" (ἁλόντες ἐπιθυμίᾳ), leading to their fall. This captures the idea that even beings of a higher order are susceptible to failure when desire overpowers their divine contemplation.

Stromateis 7.7.45:

The gnostic is portrayed as one who "does not present his soul as susceptible to or seizable by either pleasure or pain" (ἁλώσιμον ὑπὸ ἡδονῆς ἢ ὀδύνης). This emphasizes the ideal state of the gnostic who, through disciplined effort, maintains a stable and unassailable position.

Stromateis 7.7.46:

Here, Clement further explores the delicate balance of spiritual ascent: "The gnostic who has already arrived at the summit prays that his contemplation grows and endures, just as the common man prays for continual good health. Of course, he will also ask that we never fall (ἀποπέσειν) from virtue, while contributing (συνεργῶν) our best to remaining unfallen (ἄπτωτος). For he knows that even certain angels, through carelessness/relaxation (ῥᾳθυμίας), slipped (ὀλισθήσαντας) backwards to the earth. They had not yet completely torn themselves away from the propensity to duality to reach this state (ἕξιν) of unity. But for him who, by his efforts, has risen from here below to the highest gnosis and to the super-eminence of the perfect man, everything that is temporal and local is profitable, because he has chosen a way of life which is not subject to a fall (ἀμεταπτώτως) and sticks to it, thanks to the absolutely uniform stability of his intention. All that have any corner/angle still left to depress them by its downward moment find that dragged down which faith would elevate. For those who, through gnostic training, have made their virtue not to be lost, the state becomes nature (φυσιοῦται ἡ ἕξις), and, like weight in a stone, understanding for him remains not to be lost, not involuntarily, but voluntarily, by a power of reason, of gnosis, and of providence."

Stoic Influence

Clement's use of the Stoic notion, particularly the analogy of the soul to a perfect sphere, highlights the integration of Hellenistic philosophical concepts into Christian theology. Marcus Aurelius's Meditations 11.12 exemplifies this: "The spherical form of the soul maintains its figure, when it is not extended towards any object, nor contracted inwards, nor dispersed nor sinks down, but is illuminated by light, by which it sees the truth, the truth of all things, and the truth that is in itself."

This Stoic imagery underscores the necessity for the soul to maintain its integrity and alignment with divine truth, avoiding distractions that lead to spiritual collapse.

The Role of Effort and Will

Clement’s depiction of the gnostic’s ascent and the potential for falling due to lack of effort resonates with his broader theme of the continuous struggle for spiritual perfection. The mention of κατασπάω in the context of faith being "dragged down" reinforces the idea that spiritual ascent is an ongoing process, vulnerable to disruptions.

Interchangeability of Angels and Human Souls

Clement’s writing often presents angels and human souls as interchangeable in their spiritual journey. The fall of the angels serves as a powerful metaphor for human spiritual failure, emphasizing that no being, regardless of their initial state, is immune to the dangers of desire and distraction.

Conclusion

The recurrence of κατασπάω in Clement’s work, particularly in the context of spiritual ascent and potential fall, provides a coherent framework for understanding Ep.366. The consistent use of this verb in relation to the failure of moral and spiritual progress, applicable to both angels and humans, supports the argument that the letter was indeed written by Clement, utilizing his characteristic vocabulary and themes.

This analysis not only strengthens the case against Nathan Porter's critique but also highlights Clement's sophisticated approach to spiritual instruction, blending biblical exegesis with Hellenistic philosophy to convey the perpetual effort required for divine ascent.