Unveiling the Intersection of Theology and Philosophy: Theodoret of Cyr's Commentary on Clement's Stromata and the Carpocratians

The intersection of early Christian theology and Hellenistic philosophy offers a fascinating glimpse into the formation of religious doctrines and their interpretations. A prime example is Theodoret of Cyr's Fabularum Haereticorum Compendium, particularly 1.6, where he delves into Clement of Alexandria's Stromata, Book Three. Theodoret's commentary on Clement's discussion of the "lawlessness" of the Carpocratians veers into intriguing territory, suggesting their misappropriation of Platonic philosophy as a justification for communal living and nudism.

Clement's Original Discussion: A Call for Divine Righteousness

Clement of Alexandria's Stromata, particularly in Book Three, seeks to elucidate God's righteousness as a form of social equity. He uses vivid imagery to demonstrate God's impartial provision for all creation:

“God’s righteousness is a kind of social equity. There is equity in the way the sky is stretched out in all directions and embraces the whole earth in a circle. The night is equitable in displaying all the stars. From above, God pours out the light of the sun, which is responsible for the day and father of the light, over the earth equally for all those with the power of sight. The gift of sight is common to all. There is no distinction between rich and poor, ruler and ruled, fools and wise, female and male, slave and free.”

Clement emphasizes that God's provision, including sunlight and the earth's produce, is equitable and indiscriminate, illustrating divine justice through natural law. This concept is fundamental to understanding his broader theological framework.

Theodoret's Commentary: A Shift Towards Nudism

Theodoret of Cyr, however, interprets Clement's text through the lens of heretical movements, particularly the Carpocratians. He asserts that the Carpocratians, misinterpreting Platonic philosophy, advocated for communal living and nudism. Theodoret states:

“The followers of Carpocrates and Epiphanes think that wives should be held in common. They gather for feasts, extinguish the lamps, and indulge in communal intercourse, claiming this as a form of divine righteousness.”

This shift in interpretation is significant. Theodoret highlights how the Carpocratians allegedly used Plato's Republic—where communal living is discussed—as a basis for their practices. According to Theodoret, this led to a radical reinterpretation of Christian communal principles, culminating in a doctrine of nudism and communal sharing.

Bridging the Gap: Platonic Philosophy and Early Christian Doctrine

Theodoret's account underscores the fluid boundaries between philosophy and theology in early Christian thought. Plato's Republic indeed discusses communal living, but its application to Christian doctrine represents a significant doctrinal evolution. The Politicus (Statesman) dialogue by Plato, where the primal state of man is described, is particularly relevant. Plato describes a time when:

“They lived mostly naked and without beds, dwelling outside, for the mildness of the seasons was harmoniously suited to them, and they had soft beds from the abundant grass that sprang up from the earth.”

This Platonic vision of an idealized, communal past, free from individual ownership and social distinctions, seemingly influenced the Carpocratians' practices as interpreted by Theodoret.

Clement's Response to Heretical Interpretations

Clement vehemently opposed the misinterpretation of Christian doctrine. He argued that the teachings of Jesus were often misconstrued, emphasizing that Christ's instructions were about internal transformation rather than external practices:

“How could one give food to the hungry, and drink to the thirsty, clothe the naked, and shelter the houseless, for not doing which He threatens with fire and the outer darkness, if each man first divested himself of all these things?”

Clement asserts that Jesus' teachings were about the soul's purification, not merely physical renunciation. He critiques the heretical view that equates material dispossession with spiritual righteousness.

Conclusion

Theodoret of Cyr's interpretation of Clement of Alexandria's Stromata provides a nuanced understanding of early Christian struggles with heretical movements. By examining the intersection of Platonic philosophy and Christian doctrine, Theodoret highlights how the Carpocratians' radical practices deviated from mainstream Christian teachings. Clement's robust theological rebuttals remind us of the complexities and dynamism within early Christian thought, as it sought to define and defend orthodoxy against divergent interpretations. This discourse not only enriches our understanding of early Christian history but also underscores the enduring interplay between philosophy and theology in shaping religious doctrines.