The Great Mysteries and Exegesis in Clement of Alexandria's Thought
Christ’s Revelation of the Great Mysteries
Clement believed that Christ revealed the great mysteries to his disciples privately during his ministry and after his resurrection (Hypotyposeis VII, cited in Eusebius, Hist. eccl. II.1.4). These teachings were transmitted orally and in secret from teacher to student (Strom. I.1.11.3; VI.7.61.1–3). During his time on earth, Christ communicated these mysteries on two levels: a literal level for the general public and a figurative level for the worthy few. Consequently, the words recorded in the Gospels contain hidden significances, which Clement refers to as their “mystic” or “spiritual” meanings (Quis div. 5.1–4; Strom. VI.15.124.6—125.2, 126.2–3, 127.3; cf. I.12.56.2).
Multivalence of Scriptures
This dual-level communication also applies to the Old Testament and other New Testament books, which Christ inspired before and after his incarnation. The unwritten gnostic tradition, therefore, concerns truths about supersensible realities veiled in the scriptures. The great mysteries are passed on and disclosed through allegorical exegesis, a crucial aspect of Clement’s gnostic science that reveals the intelligible realities—the “mystic” meanings—behind the visible words.
Allegorical Exegesis
Clement's approach to exegesis involves uncovering these hidden spiritual meanings through careful allegorical interpretation. This method allows him to reveal the deeper, mystical truths embedded within the scriptures. For Clement, this allegorical exegesis is not merely an intellectual exercise but a means of spiritual enlightenment, guiding the soul toward a deeper understanding of divine realities.
Scott Brown's Insights
Scott Brown’s analysis of Clement’s work provides a comprehensive understanding of how Clement perceived and transmitted these great mysteries. Brown elucidates how Clement’s allegorical exegesis serves as a vehicle for conveying the hidden, spiritual meanings of the scriptures, aligning with the broader tradition of gnostic science. This method is how Clement would approach a “mystic” and “more spiritual” gospel, as referenced in the Letter to Theodore (II.6, 12; I.21–22).
For those interested in exploring these themes further, Scott Brown’s paper Behind the Seven Veils, I: The Gnostic Life Setting of the Mystic Gospel of Mark is an essential resource. Brown meticulously examines Clement’s cosmology and soteriology, providing readers with a nuanced perspective on the spiritual ascent envisioned by early Christian mystics.
Conclusion
Clement of Alexandria’s conception of the great mysteries and his method of allegorical exegesis highlight the depth and complexity of his theological thought. By understanding Christ’s teachings on two levels and employing allegorical interpretation, Clement sought to uncover the spiritual truths hidden within the scriptures. Scott Brown’s insightful analysis helps us appreciate the profound nature of Clement’s exegesis and its role in revealing the great mysteries of the Christian faith. For a deeper dive into these fascinating ideas, Brown’s paper offers a thorough and enlightening exploration.
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