By Peter Karavites
This article offers with Clement of Alexandria's interpretation of evil and loose will within the context of the emerging Christianity, the impacts of close to japanese and Greek notion on him, his modifications from St Augustine, and the way his interpretation affected the increase of the japanese Christian suggestion. The publication additionally strains in short the topic of man's own goal in existence, perceived through Clement because the suppression of his nature. Failure to gain this own target in lifestyles results in alienation from God, and loss of life. the ethical limitation of Clement's interpretation of evil as failure of life's objective isn't really a traditional rationalization of excellent and evil, yet whatever even more: the choice among genuine lifestyles and dying. Consquently, Clement's concept of evil refers to existential difficulties and ontological realities.
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Additional resources for Evil, Freedom, and the Road to Perfection in Clement of Alexandria (Supplements to Vigiliae Christianae)
Ares as god of war was a mad killer, worshipped by warriors who valued martial valor. Athena was goddess of wisdom and art, but she could also preside over war, albeit disciplined war. Hermes was a messenger but could also be a trickster and a thief. In its popular form Greek religion often presented each god as a manifestation of both the benevolent and destructive aspects of divinity. The duality manifests itself throughout Greek literature, myth, and philosophy in the classical period. Homer himself contains no clear separation of good and evil and no hypostatization of either.
Even hybris has no divine connotation in Thucydides. It is a purely human quality that blinds man and leads him to his downfall. But Greek thought is not entirely free of dualistic implications. The dualism evident in the Zoroastrian religion manifests itself in a different form in the Orphic and Pythagorean traditions. The Orphic myth makes mankind a product of dual nature, spiritual and material. The material part of man's nature derives from the Titans who devoured Dionysus. The spiritual part comes from Dionysus who is devoured.
Eth. 7; p. 1233a 23; Nie. Eth. 5. 10, p. 1135-36; Rhet. I, 13, p. 1374b 5-10. Further down in Str. 4 Clement repeats that obedience is in our power. Man is responsible for his own actions, see also Str. 4 1; SC ad loc. where error is voluntary, έκών άμαρτάνωυ Paed. 1 67; Plat. Rep. 617; Gorg. 477 A. "Str. 1. 617 E. on by seeking to block them with a philosophical discourse. Those who hold these views argue, he maintains, that the person who does not take precaution against a theft, or does not prevent it is also the cause of it.