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Legacy

Eusebius, the fourth-century early church historian, is the first writer to provide an account of Clement's life and works, in his Ecclesiastical History, 5.11.1–5, 6.6.1 He provides a list of Clement's works, biographical information, and an extended quotation from the Stromata. From this and other accounts, it is evident that Clement was highly revered by his contemporaries and later patristic figures. As J.B. Mayor observes, “The piety and learning of Clement, his power as a teacher and philosopher, are spoken of in the highest terms by succeeding fathers.”

In the same work, Eusebius cites Alexander of Jerusalem (180-251) lauding “the holy Clement, who was both my master and benefactor,” describing him as one of the “blessed fathers who have trod the path before us,” while Eusebius himself is quoted as calling him “an incomparable master of Christian philosophy.” Jerome (342-420) calls Clement “the most learned of men,” recording that his writings are “full of eloquence and learning, both in sacred Scripture and in secular literature.” The aforementioned Alexander of Jerusalem is quoted by Jerome praising “the blessed presbyter Clement, a man illustrious and approved.” According to Theodoret (393-450), “he surpassed all others, and was a holy man.” Likewise, Cyril of Alexandria (376-444) says Clement was “a man admirably learned and skillful, and one that searched to the depths all the learning of the Greeks, with an exactness rarely attained before.” Maximus the Confessor (580-662) refers to him reverentially as “the great Clement.”

More recently, scholars have acknowledged Clement's primacy and importance in various respects. He has been called “the first Christian scholar” (Shelley), “the first systematic teacher of Christian doctrine” (Patrick), “the first great teacher of philosophical Christianity” (Hatch), “the first self-conscious theologian and ethicist” (Backhouse), “the first great Christian teacher in Alexandria” (Needham), “the founder of Christian philosophical theology” (Bray), “the true creator of ecclesiastical theology” (DeFaye), “the first major commentator on the Bible” (Bray), “the founder of Christian literature” (ANF), “the great founder of the Alexandrian School” (Coxe), a “pioneer of Christian scholarship” (ACCS), “an intellectual giant in the early church” (Kruger), “that man of genius who introduced Christianity to itself, as reflected in the burnished mirror of his intellect” (Coxe), and “the most inquisitive and independent spirit that has perhaps ever appeared in the Church” (DeFaye).

Stylistically, it has been noted that “his writings shine with a happy, peaceful, optimistic spirit; reading them can be a remarkably uplifting experience” (Needham). “He loves God’s creation and sees it as good; he gives us a warm, joyous picture of life; he is richly human, sane, and moderate” (Ferguson). Additionally, Clement's works “are a storehouse of curious ancient lore—a museum of the fossil remains of the beauties and monstrosities of the world of pagan antiquity, during all the epochs and phases of its history” (Wilson). “His prodigious erudition was unsurpassed even by that of Origen” (Cayre). “I do not know where we shall look for a purer or a truer man than this Clemens of Alexandria; he seems to me one of the old fathers whom we should all have reverenced most as a teacher, and loved best as a friend” (Maurice).

Nonetheless, there have been a few detracting voices. Photios I of Constantinople writes polemically against Clement's theology in the Bibliotheca, although he also is appreciative of Clement's learning and the literary merits of his work. In particular, he is highly critical of the Hypotyposes, a work of biblical exegesis of which only a few fragments have survived. Photios compared Clement's treatise, which, like his other works, was highly syncretic, featuring ideas of Hellenistic, Jewish, and Gnostic origin, unfavorably against the prevailing orthodoxy of the 9th century. Amongst the particular ideas Photios deemed heretical were:

However, it is not clear that these are accurate representations of Clement's actual beliefs, since his extant writings appear to be mostly in line with what would come to be considered orthodox Christian theology. It has been suggested that Photios may have misunderstood Clement to be speaking for himself when he was often quoting from Gnostics and other sects without agreeing with their teachings.

As one of the earliest of the Church fathers whose works have survived, he is the subject of a significant amount of recent academic work, focusing on, among other things, his exegesis of scripture, his Logos-theology and pneumatology, his belief in apokatastasis, the relationship between his thought and non-Christian philosophy, and his influence on Origen.