Clement of Alexandria, whose full name was Titus Flavius Clemens (150?-215?), was a Greek theologian and an early Father of the Church.克莱门特亚历山德里亚，其全称是提图斯flavius克莱门斯（ 150呢？ -215 ？ ） ，这是一个希腊神学家和1月初的父亲教会。 He was probably born in Athens, Greece, and was educated at the catechetical school in Alexandria, where he studied under the Christian philosopher Pantaenus.他可能是出生在雅典，希腊，以及教育在catechetical学校在亚历山德里亚，他在那里研究下，基督教哲学家潘泰诺斯。 Some time after Clement's conversion from paganism, he was ordained a presbyter.一段时间后克莱门特的转换，从异教，他被祝圣一presbyter 。 In about 190 he succeeded Pantaenus as head of the catechetical school, which became famous under his leadership.在约190他成功潘泰诺斯担任该catechetical学校，成为国际知名他的领导下。 Origen, who later achieved distinction as a writer, teacher, and theologian, may have been one of Clement's pupils.俄，谁后取得的区别，作为一个作家，教师，和神学家，可能已被一对克莱门特的学生。 During the persecution of the Christians in the reign of Septimius Severus, emperor of Rome, Clement moved from Alexandria to Caesarea (Mazaca) in Cappadocia.在迫害的基督信徒在统治septimius塞维鲁，皇帝的罗马，克莱门特动议由Alexandria ，以该撒利亚（ mazaca ）在卡帕多西亚。 Little is known of his subsequent activities.所知甚少，他随后的活动。 At times, he was considered a saint; his name appeared in early Christian martyrologies.有时，他被认为是一个圣人;他的名字出现在早期基督教martyrologies 。
Many scholars regard Clement as the founder of the Alexandrian school of theology, which emphasized the divine nature of Christ. It was Alexandrian theologians such as Saint Cyril and Saint Athanasius who took the lead in opposing Adoptionism and Nestorianism, both of which emphasized Christ's humanity at the expense of his divinity.许多学者方面，克莱门特作为创始人之一，亚历山大学校的神学，其中强调的神性基督，这是亚历山大神学家如圣西里尔和圣亚他那修谁率先在反对adoptionism和景教，无论其中强调基督的人性在牺牲了他的神性。 According to Clement's system of logic, the thought and will of God exhorts, educates, and perfects the true Christian.根据克莱门特的系统逻辑，思想和意志，上帝的劝告，教育，并完善真正的基督徒。 This process is described in A Hortatory Address to the Greeks, The Tutor, and Miscellanies, Clement's major works.这个过程是描述在一个劝告地址希腊人，导师，杂记，克莱门特的重大工程。 The first work is addressed to the educated public with an interest in Christianity; it is modeled on the Hortatory Address of Aristotle, a lost work in which Aristotle addressed the general reader with an interest in philosophy. The Tutor is designed to broaden and deepen the foundation of Christian faith imparted in baptismal instruction. Miscellanies is a discussion of various points of doctrinal theology, designed to guide the mature Christian to perfect knowledge.第一工作是给受过教育的公众利益，在基督教，它是为蓝本的劝告地址，亚里士多德，失去工作，其中亚里士多德的处理一般读者与有兴趣在哲学。 导师是旨在扩大和深化基金会的基督教信仰的灌输的洗礼的指示。 杂记是一个讨论的各点的神学理论，旨在引导成熟的基督教完善知识。 Clement was also the author of a number of tracts and treatises, including Slander, Fasting, Patience, and Who Is the Rich Man That Is Saved?克莱门特也是作者的一些域和论文，包括诽谤，空腹，需要耐心，谁是富有的人是保存？
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(ca. 150-ca. 215) （约150的CA 。 215 ）
Titus Flavius Clemens, Greek theologian and writer, was the first significant representative of the Alexandrian theological tradition.提图斯flavius克莱门斯，希腊神学家和作家，是第一个显着的代表对亚历山大的神学传统。 Born of pagan parents in Athens, Clement went to Alexandria, where he succeeded his teacher Pantaenus as head of the Catechetical School.所生的异教的父母在雅典，克莱门特前往亚历山大，在那里他成功了他的老师潘泰诺斯担任该catechetical学校。 In 202 persecution forced him to leave Alexandria, apparently never to return.在202迫害，强迫他离开亚历山大，显然从未返回。
Of Clement's writings four are preserved complete: Protreptikos (an exhortation addressed to the Greeks urging their conversion); Paedagogos (a portrayal of Christ as tutor instructing the faithful in their conduct); Stromata (miscellaneous thoughts primarily concerning the relation of faith to philosophy); "Who Is the Rich Man That Is Saved?"对克莱门特的著作有四个保存完整的： protreptikos （ 1告诫给希腊人，敦促其转换） ; paedagogos （写照以基督为导师指导的忠实在他们的行为） ; stromata （杂项的思考，主要涉及的关系，信仰的哲学） ; “谁是富有的人，就是保存” ？ (an exposition of Mark 10:17-31, arguing that wealth, if rightfully used, is not un-Christian). （一论述，马克10:17-31 ，认为财富，如果正确使用，是不是联合国基督教） 。 Of other writings only fragments remain, especially of the Hypotyposes, a commentary on the Scriptures.其他的著作只有片段仍然存在，特别是对hypotyposes ，评论，对圣经。
Clement is important for his positive approach to philosophy which laid the foundations for Christian humanism and for the idea of philosophy as "handmaid" to theology.克莱门特是很重要的，他积极的态度去哲学奠定了基础，为基督教的人文主义和构思，哲学作为“ handmaid ”神学。 The idea of the Logos dominates his thinking.构思标识支配他的思想。 The divine Logos, creator of all things, guides all good men and causes all right thought.神圣的标志，创造一切事物，指导所有的好男人和原因的所有权利的思想。 Greek philosophy was, therefore, a partial revelation and prepared the Greeks for Christ just as the law prepared the Hebrews.古希腊哲学，因此，局部的启示，并准备希腊人为基督正如法编写的希伯来人。 Christ is the Logos incarnate through whom man attains to perfection and true gnosis.基督是肉身的标志通过，其中男子达到完善和真正的预后。 Against the Gnostics who disparaged faith, Clement considers faith the necessary first principle and foundation for knowledge, which itself is the perfection of faith.对gnostics谁disparaged信念，信仰克莱门特认为必要的第一项原则和基础知识，这本身就是完善的信仰。 Man becomes a "true Gnostic" by love and contemplation.男子成为一个“真正的gnostic ”爱与沉思。 Through self-control and love man rids himself of passions, reaching finally the state of impassibility wherein he attains to the likeness of God.通过自我控制和爱戴男子肋自己的激情，达到最后的状态impassibility其中，他达到了向上帝的相似性。 With this idea Clement profoundly influenced Greek Christian spirituality.与这一想法克莱门特深刻影响希腊基督教灵性。
WC
Weinrich碳化钨weinrich
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
EF Osborn, The
Philosophy of Clement of Alexandria; SRC Lilla, Clement of Alexandria: A Study
in Christian Platonism and Gnosticism; RB Tollington, Clement of Alexandria: A
Study in Christian Liberalism, 2 vols.; E. Molland, The Conception of the Gospel
in the Alexandrian Theology; J. Quasten, Patrology, II: The Ante-Nicene
Literature after Irenaeus; WH Wagner, "The Paideia Motif in the Theology of
Clement of Alexandria" (Diss., Drew University, 1968); WEG Floyd, Clement of
Alexandria's Treatment of the Problem of Evil; DJM Bradley, "The Transfiguration
of the Stoic Ethic in Clement of Alexandria," Aug 14:41-66; J. Ferguson, "The
Achievement of Clement of Alexandria," RelS
12:59-80.外汇基金的奥斯本，哲学，克莱门特在亚历山大;钢骨混凝土里拉，克莱门特在亚历山大：研究在基督教柏拉图主义和诺斯替教;铷tollington
，克莱门特在亚历山大：研究在基督教自由主义， 2卷; e. molland ，概念的福音，在亚历山大神学的J. quasten ， patrology
，二：前厅尼西亚文学后，爱任纽;褔利瓦格纳， “ paideia的Motif在神学克莱门特在亚历山大” （ diss. ，提请大学， 1968年） ;
weg弗洛伊德克莱门特在亚历山大的治疗问题，邪恶的;粉喷桩布拉德利， “变形的stoic伦理克莱门特在亚历山德里亚， ”八月14:41-66的J.弗格森，
“实现克莱门特在亚历山大， ” rels 12时59分-80 。
It is probable that Christianity came to Alexandria in apostolic times, though the tradition that it was first brought by John Mark cannot be verified.这是有可能基督教来到亚历山大在使徒时代，虽然传统，这是第一所带来的约翰马克无法得到证实。 The indications are that Christianity was well established in middle Egypt by AD 150 and that Alexandria was its port of entry and supporting base.迹象表明，基督教以及成立中，埃及，由广告150和亚历山大是其入境口岸和支持基地。
Clement of Alexandria became head of the Catechetical School about 190.克莱门特在亚历山大成为头部的catechetical学校约190 。 A philosopher throughout his life, Clement saw Greek philosophy as a preparation for Christ, even as a witness to divine truth.一位哲学家他的一生中，克莱门特看到古希腊哲学作为一个准备为基督，即使是作为一个证人，以神圣真理。 Plato was a cherished guide. Sin is grounded in man's free will.柏拉图是一个珍惜的指南。 单是根植于人的自由意志。 Enlightement by the Logos brings man to knowledge. 启示所带来的标志，男子知识。 Knowledge results in right decisions. 知识的结果，在正确的决定。 These draw a man toward God until he is assimilated to God (Stromata iv. 23). 这些借鉴，一名男子走向上帝，直到他是被同化的上帝 （ stromata四， 23段） 。 The Christian lives by love, free from passion.基督教生命的爱，不受任何激情。 His life is a constant prayer.他的生命是一个不断的祈祷。 Clement set forth its pattern in minute detail in the Paedagogos.克莱门特提出了其模式在分钟，详列于paedagogos 。 He took an optimistic view of the future of all men, but knowledge would be rewarded in the world to come.他采取了乐观的看法，对未来的所有男性，但知识会得到回报，在世界上来。 An allegorical exegesis of Scripture supported these views. 1寓言注释圣经的支持，这些意见。
Around 202 Clement was succeeded in the Catechetical School by the much abler Origen. A biblical student and exegete of great ability, Origen produced the Hexapla text of the OT. 靠近202克莱门特是成功，在catechetical学校由多埃布勒奥利。圣经学生及exegete具有十分重要的能力，俄产生了hexapla文本的酒店。 He wrote commentaries, scholia, or homilies on all the biblical books; but they were based on three senses of Scripture, the literal, moral, and allegorical.他写的评论， scholia ，或homilies对所有圣经的书籍，但他们是基于这三种含义的经文，字面，道德，和寓言。 The Bible was inspired, useful, true in every letter, but the literal interpretation was not necessarily the correct one.圣经的启发，有用的，真正在每一个信，但字面解释不一定是正确的。 Indebted, like Clement, to the Greeks, Origen was not as admiringly dependent upon them.负债一样，克莱门特，希腊人，俄并不如钦佩取决于他们。
His conception was of a great spiritual universe, presided over by a beneficent, wise, and personal being.他的构想是一个伟大的精神宇宙，主持了由一个善行，智慧，和个人的福祉。 Alexandrian Christology makes its beginnings with Origen.亚历山大christology使得其与俄的开端。 Through an eternal generation of the Son, the Logos, God communicates himself from all eternity. There is a moral, volitional unity between the Father and the Son, but an essential unity is questionable .通过一个永恒的一代的儿子，徽标，上帝沟通，自己从所有永恒的是有道德，意志之间的团结，父亲和儿子，但一个基本的团结是值得商榷的 。 The world of sense provides the theater of redemption for fallen creatures who range from angels through men to demons. By the incarnation the Logos is the mediator of redemption.世界的意识，提供战区的赎回为堕落谁范围从天使透过官兵魔所化身的标识是调解人的赎回权。 He took to himself a human soul in a union that was a henosis. 他以自己是一个人的灵魂在一个联盟，这是一个henosis 。
It was, therefore, proper to say that the Son of God was born an infant, that he died (De princ. II. vi. 2-3). By teaching, by example, by offering himself a propitiatory victim to God, by paying the devil a ransom, Christ saves men .据，因此，适当的说，上帝的儿子出生了一个婴儿，他死亡（德原理二。六， 2月3日） 。 由教学，例如，通过提供自己propitiatory受害人向上帝，支付赎金的魔鬼，基督节省男子 。 Men gradually free themselves from the earthy by meditation, by abstinence, by the vision of God.男子逐步免费自己从泥土由冥想，由禁欲，由远见上帝。 A purging fire may be needed in the process.一泻火，可能需要在这个过程中。 Although this world is neither the first nor the last of a series, there will ultimately come the restoration of all things.虽然这个世界既不是第一也不是最后一个系列，有最终会来恢复所有的东西。 Flesh, matter, will disappear, spirit only will remain, and God will be all in all.肉，事，就会消失，精神，不仅将依然存在，上帝将所有的所有。 How long human freedom will retain the power of producing another catastrophe is not clear, but ultimately all will be confirmed in goodness by the power of God's love.多久，人类自由的将保留的权力，产生另一种灾难并不清楚，但最终都将得到证实，在由善的力量，神的爱。
After Origen's departure from Alexandria his disciples diverged.之后，俄的离境由Alexandria他的弟子有分歧。 One group tended to deny the eternal generation of the Logos.一组倾向于否认永恒的一代人的标志。 Dionysius, Bishop of Alexandria (247-65), sympathized with this party and declared the Logos to be a creation of the Father, but the future in Alexandria belonged to the opposite wing, which emphasized the divine attributes of the Logos.教士，主教亚历山大（ 247-65 ） ，同情，这个党，并宣布该标志是一个创造的父亲，但未来在亚历山德里亚属于相反，右翼，其中强调的神的属性的标识。 The Sabellian party was strong in Cyrenaica and Libya, and this influence affected Alexandria. When the presbyter Arius began, perhaps about 317, to proclaim that the Logos was a creation in time, differing from the Father in being, he attracted disciples, but Bishop Alexander opposed Arius.该sabellian党是强大的在昔兰尼加和利比亚，以及这种影响力受影响的亚历山大当presbyter arius开始，或许约317 ，宣布该标志是一个创作的时间，不同的来自父亲，在目前，他吸引了弟子，但主教亚历山大反对arius 。 As Emperor Constantine found it impossible to restore harmony by exhortation and influence, he called for a general meeting of bishops. 作为皇帝君士坦丁发现它不可能恢复和谐的劝告和影响力，他呼吁大会的主教。 The resulting Council of Nicaea in 325 was attended by an Alexandrian delegation which included the deacon Athanasius. 由此产生的理事会尼西亚在325出席了一亚历山大代表团，其中包括执事阿他那修。 For the remaining years of his life Athanasius was to champion the Nicene conclusion that the Son was homoousios with the Father. The adoption of this term in spite of its checkered Gnostic and Sabellian background was a work of providential genius.为余下的几年，他生活的亚他那修是为了倡导尼西亚结论，认为儿子是homoousios与父亲。通过这个词，尽管它格仔gnostic和sabellian背景是一个工作providential天才。
In 328 Athanasius succeeded Alexander as the Alexandrian bishop.在328亚他那修成功亚历山大作为亚历山大的主教。 In spite of some dictatorial tendencies he possessed a superb combination of the talents of a successful administrator with great depths of theological insight.尽管取得了一些独裁的倾向，他拥有一支优秀的组合，人才，一个成功的系统管理员与深度的伟大的神学的洞察力。 From this time on, Alexandria emphasized vigorously the identity in being of the Father and the Son. Athanasius presented, in his On the Incarnation of the Logos, the indispensability of the union of true God with true man for the Christian doctrine of salvation through the life and death of Christ. Wholly God and wholly man the Saviour must be. Through many false charges and five periods of exile Athanasius maintained his insistence upon one God, Father and Son of the same substance, the church the institute of salvation, not subject to the interference of the civil state. Athanasius also set forth the view that the Spirit is homoousios likewise with the Father and the Son, thus preparing the way for the formula miaousia, treis hypostaseis.从这个时间上， 亚历山大强调，大力身份在的福祉，父亲和儿子。亚他那修介绍，在他对化身的标志，不可或缺的联盟的真神，与真正的男子，基督教的教义救亡通过生命和死亡的基督。 全上帝和全名男子的救世主，必须通过许多不实罪名，和五期流亡亚他那修坚持他的坚持后，一上帝，父亲和儿子同样的物质，教会研究所的救赎，而不是主题以干扰国家公务员。 亚他那修也提出了认为精神是homoousios同样与父亲和儿子，因此准备的方式为公式miaousia ，特赖斯hypostaseis 。
That Christ need not be wholly divine and wholly human was a view which Apollinaris of Laodicea did not succeed in fastening upon Alexandria in spite of his efforts in that direction.基督不必完全的神和人类的全是一个看法，亚坡理纳的老底嘉没有得逞，在紧固后，亚历山大，尽管他朝着这个方向努力。 His view that the pneuma of the Logos replaced the human spirit was rejected.他认为，牛马的标识取代了人类的精神被驳回。 His emphasis upon the unity of the personality of Christ, however, became increasingly an Alexandrian emphasis and was strongly stressed by Cyril, who became bishop in 412. The Logos took a full human nature upon himself, but the result was henosis physike, and Cyril loved the formula miaphysis, one even though originally ek duo.他强调团结的人格基督的，但是，变得越来越1亚历山大的重视和强烈所强调的西里尔，谁成为主教，在412 。 徽标了充分的人性后，自己，但结果却是henosis physike ，西里尔爱公式miaphysis ，一，即使原本18.3.2000二人。 The incarnation was to the end of salvation. God became man that we might become God.的化身，是到去年底，救赎。 上帝成为男子，我们有可能成为上帝。
Cyril supported this by allegorical exposition of the Scripture of both testaments, especially the Pentateuch.西里尔支持这项由寓言博览会的经文都testaments ，特别是pentateuch 。 The phenomenal allegory of the facts is designed to yield the noumenal meaning.惊人的寓言的事实是，旨在产量的本体意义。 His most famous writing is his series of twelve anathemas against Nestorius, attacking what appeared to him to be denials of the unity and full deity of Christ and of the crucifixion and resurrection of the Word.他最著名的写作是他的一系列12 anathemas对涅斯，攻击似乎是他能够否认的统一和完整的神基督的十字架和复活的Word 。 In 433 Cyril accepted, with the Antioch leaders, a profession of faith which declared that a unity of the two natures of Christ had come into existence (henosis gegone) and used the term for which Cyril had so vigorously contended against Nestorius, Theotokos, as a description of the Virgin Mary.在433 西里尔接受，与安提领袖，一个专业的信仰宣称，统一两个性质基督已生效的存在（ henosis gegone ）和使用的任期为西里尔有这么有争议的大力反对涅斯， theotokos ，正如描述了圣母玛利亚。
Dioscurus continued the Cyrillian emphasis on unity in the person of Christ but pushed it to an extreme. At the Council of Chalcedon (451) the Alexandrian radicals suffered defeat with the adoption in the Chalcedonian Definition of the phrase en dyo physesin. dioscurus继续cyrillian侧重于团结，在基督的人，但推到一个极端。在安理会的迦克墩（ 451 ）亚历山大自由基遭受的失败，与通过，在chalcedonian的定义，这句话英文dyo physesin 。 The final Alexandrian tendencies produced schism after Chalcedon. The great bulk of Egyptian Christendom rejected Chalcedon and became monophysite.最后亚历山大的倾向，产生分裂后，迦克墩。 伟大批量的埃及基督教拒绝迦克墩，并成为monophysite 。 Monothelitism proved to be only a temporary enthusiasm in Alexandria. The arrival of Islamic rule ended it. monothelitism被证明是只是一个临时的积极性，在亚历山德里亚。到来伊斯兰统治结束。
The Alexandrian school with its Platonic emphasis was the popular school of its time. In its more moderate form it set the Christological pattern for many centuries. The love of allegorical interpretation was characteristic.在亚历山大的学校，其柏拉图式的重点是受欢迎的学校，其时间， 在其较为温和的形式，它设置christological模式，许多世纪。爱情寓言解释的特点。 The intervention of the divine in the temporal was stressed, and the union of the natures of Christ with over-riding emphasis on the divine component was dangerously accented.干预神在颞强调， 联盟的性质基督与凌驾侧重于神的组成部分，是危险的口音。
P Woolley
p woolley
(Elwell
Evangelical Dictionary) （ elwell福音事工促进会，字典）
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参考书目
ER Hardy, Jr.,
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，奥利;答：罗伯逊，选择的著作和信件的亚他那修， npnf第二系列，四; jel oulton和H.查德威克编，亚历山大基督教;呃哈，教育署，
christology的后来的父亲，行政管理委员会，三;卖家的RV ，两个古老的christologies ; c 。 bigg
，基督教platonists在亚历山大;铷托林顿，亚历山大教学对宇宙的。
This subject presentation in the original English language这个课题介绍，在原有的英语语言
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