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Extra resources for Angelomorphic Pneumatology : Clement of Alexandria and Other Early Christian Witnesses (Supplements to Vigiliae Christianae, V. 95)
54 These techniques are not accidental; they grow out of Clement’s understanding of the pedagogical work of the Logos: Clement’s practice of concealment is closely connected to his idea of the sacred oikonomia, the orderly lesson plan of the divine pedagogy . . 55 It should be noted, however, that the “disclosure” aspect was equally important. 56 The debate over the relation between the Didaskalos and the Stromateis left out of sight those works that constitute, in De Faye’s formulation, “the torment of scholars”: the Eclogae, the Excerpta, and the Adumbrationes.
Siècle,” RHE 19 (1923): 496; Turner, Pattern of Christian Truth, 398. 27 André Méhat, Étude sur les “Stromates” de Clément d’Alexandrie (Patristica Sorbonensia 7; Paris: Seuil, 1966), 517–22, 530–33. 28 Nautin, “La fin des Stromates et les Hypotyposes de Clément d’Alexandrie,” VS 30 (1976): 268–302. 29 Nautin, “La fin des Stromates,” 269–82. 30 “[C]e qui est bien attesté à l’époque ancienne, notamment par le papyrus de Toura, c’est que parfois des copistes, renonçant à transcrire intégralement le texte de leur modèle, n’en ont reproduit que des extraits.
44 Similarly Ulrich Neymeyr, Die christlichen Lehrer im zweiten Jahrhundert: Ihre Lehrtätigkeit, ihr Selbstverständnis und ihre Geschichte (VCSup 4; Leiden: Brill, 1989), 64–65. 14 chapter one [t]he Gnostic teacher follows the Logos in thoughtfully arranging the order of the curriculum, knowing that certain things must be learned before others, just as in secular education the ἐγκύκλια need to be mastered before the student is ready for rhetoric and philosophy. The Logos has provided a model for this .