Vetera et nova w koncepcji aretologii Klemensa Aleksandryjskiego

Abstract

Clement of Alexandria, as one of the first ancient Christian writers, showed in his works a complete respect for the Greek philosophers of antiquity by drawing on their conclusions. Therefore in the teaching of Clement we very often come across here references to ancient thinkers, and also we find some adaptations to the Christian grounds. An interesting example in this issue is aretology which stemmed from the earlier accomplishments in ancient philosophy. It follows from the contents of ἀρετή that Clement assumed the views from various philosophical schools (in particular, there are Platonic, Aristotelian and Stoic influences), and subjects them to the teaching of the Gospel. Thus his aretology gains a Christocentric dimension, in opposition to ancient aretology which was above all anthropocentrically focused. Among the factors that condition the acquisition of virtue the Alexandrian names three elements: 1) innate properties (a natural disposition to acquire virtue), 2) instruction and practice, and 3) the grace of God. Speaking about the necessity to receive the grace of God, without which there it is impossible to acquire virtue, Clement distances himself from the ethics of ancient philosophers in which the acquisition of virtues depended only on man. We can see in this belief an essential novelty introduced by the author: it is the presupposition that making oneself perfect on the way to virtue does not depend merely on man, hence it is not only his merit, but above all the grace given by God. Another modification made by the Alexandrian in ancient aretology is a different direction of the main goal to strive after virtue. It is – as in ancient ethics – neither temporary happiness, nor any material goods, but the likeness to God (ὁμοίωσις ϧεῷ). The latter is the source of internal happiness consisting in the spiritual participation in supernatural reality. Summing up Clement of Alexandria’s aretology, it should be noted that our author, being on the border between ancient Greek thought and Christian theology (including aretology), had made a surprising synthesis. Faithful to the Christian doctrine, he enriched it with the achievements of Greek culture broadly understood.