The Moral Psychology of Clement of Alexandria: Mosaic Philosophy by Kathleen Gibbons

Abstract

Reviewed by: The Moral Psychology of Clement of Alexandria: Mosaic Philosophy by Kathleen Gibbons Piotr Ashwin-Siejkowski Kathleen Gibbons The Moral Psychology of Clement of Alexandria: Mosaic Philosophy Studies in Philosophy and Theology in Late Antiquity London; New York: Routledge, 2017 Pp. vii + 192. $150.00. This relatively short book offers a wealth of research and welcome insights into Clement of Alexandria, the second-century Christian polymath. In Gibbons's study we encounter Clement mainly as a philosopher who engages with Philo's legacy, especially in relation to the authority of Mosaic law, ethics, and freedom of will in order to propose a new Christian identity and ideal of the moral life. However, the study also on many occasions offers a scrutiny of the philosophical (Graeco-Roman) and theological (intra-Christian) background to Clement's specific statements, themes, and proposals. Throughout the book Gibbons explores and discusses the important aspects of that tripartite (Graeco-Roman, Jewish, intra-Christian) background in order to illuminate Clement's thoughts and his contribution to the emerging early Christian self-understanding. The study is made up of six chapters and presents a very competent review of Clement's teachings placed within the rather complex context of other early Christian thinkers, as well as non-Christian philosophers. All six chapters show not only Gibbons's familiarity with Clement's writings and his ideas, but also depict his assimilation of the earlier philosophical theories of Plato, Aristotle, the Pythagoreans, Philo, and the Stoics. Gibbons's convincing reconstruction, engaging with the original narratives, provides the reader with selected, but relevant, modern debate of the themes under discussion and presents her own stance on the subjects. This is one of the values of the book. First, Gibbons's discussion of the reception of Mosaic law by early Christians includes not only those authors who are named as "apologists" (e.g., Justin, Tertullian) but also their opponents (e.g., Marcion, Basilides, Ptolemy). I welcome Gibbons's critical approach to the unhelpful label "Gnostics" (15) and her ability to present the whole spectrum of Christian opinions about the value of Jewish law. Secondly, the presentation of Clement's contribution to this debate highlights his positive approach to the majority of Graeco-Roman intellectual traditions (with the exception of the Epicureans) and his effort to re-discover the original wisdom given to the Greeks and the Jews within the paradigm that the older is better than novelty (36). Gibbons rightly points out Clement's inclination to evaluate "barbarian" (i.e., Graeco-Roman) wisdom as dependent on the Jewish trajectory, identified by Clement with Moses (44). This Jewish sage and lawgiver is the central character of the third chapter. However, Gibbons's original contribution places Moses as depicted by Clement within the ideal of the "statesman" promoted by Plato and the Stoics (50–55). As one of the outcomes of that reconstruction we see that Clement's portrayal of Moses in various parts of his works is coherent and well organized. Moses, in Clement's picture as noted by Gibbons, is the embodiment of rationality and the ethical life; he is the one who responded to God with the fullness of human [End Page 330] potential and freedom. With that ideal of a sage, Gibbons turns to a discussion of one of the central themes of the book: divine-human cooperation in salvation, or the attainment of perfection. At this stage, having sketched the issue of the coexistence of human autonomy and providence in Platonic thought, Gibbons introduces the divine Logos in his unique relation to God the Father and then to humanity (81–87). In Clement's philosophy, which now becomes theology, and more specifically Christology, we see how Clement assimilated some earlier Philonic characteristics of the Logos (78–79). While previously it was Moses who was the model "statesman," now in the Christian perspective it is the Logos who is the true and ultimate "cosmic statesman" (85). The Logos performs all functions of education, guidance, and salvation, and that activity does not impose any restrictions on human beings—they can respond to the Logos's didactic with freedom. Next, the fifth chapter presents a valuable summary of Clement's allegorical interpretation...