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One of the most important exponents of the School of Alexandria, Clement of
Alexandria (ca. 150. - ca. 215.) is the author of a famous trilogy,
consisting of Protrepticus, Paedagogus, and Stromata, which correspond to the
three ways of acting of the Logos, namely to convert the pagans to the true
faith, to cure the soul from passions, and to uplift the soul to the methodic
and intellectual life of spiritual perfection. Logos thus acts through
exhortation, training, and teaching. Clement considers himself to be the
guardian of the Apostolic tradition and takes the task of conserving this
tradition, which consists of cosmological and theological truths. With that
goal in mind, the Alexandrian talks about the relation between pagan
philosophy and Christianity, allegorical interpretation of the Scripture, the
need of revealing and concealing the knowledge, which, in order to be
correctly understood, has to be interpreted in accordance with the tradition.
The intention of this short article is to point out these concepts and their
connections in the way Clement sees them.

Abstract
The aim of this article is to revisit Clement of Alexandria's Paedagogus 2.5.45-8 discussing whether Clement holds a moderate position οf laughter or, like most early Christians, tends to an "antigelastic" position. Some scholars, such as Stephen Halliwell and Laura Rizzerio, have concluded that Clement holds an intermediate position between an optimistic approach to laughter and its condemnation. However, in this essay we argue that while Clement's position is not a straightforward antigelastic one, his apparent acceptance of laughter is so narrow that his moderate view ends up being compromised. Ultimately, he is strongly inclined to condemn laughter and to prescribe an ascetic life devoid of laughter.

Fenton John Anthony Hort (1828–1892) was a scholar of the Bible, patristics and theology whose contributions to scholarship included an influential critical edition of the Greek New Testament and portions of The Ante-Nicene Fathers. This posthumous publication (1902) on the important Miscellanies of Clement, includes the complete Greek text of Book Seven with English translation and detailed notes. This is preceded by an extensive introduction based on Hort's lectures, discussing Christianity and philosophy in Clement's foundational work, which relates to a Victorian debate concerning the supposed pollution of 'pure' Christianity by 'alien' Greek thought. Hort argued that not only had Hellenism been present from the earliest days of Christianity, but also that the interaction between the two had resulted in a 'de-secularization of philosophy'. He also emphasised Clement's view that the archetypal Christian ought to live 'as much by prayer and love as by knowledge and thought'

For describing the opposite (punishing and encouraging) methods of divine pedagogy, Clement of Alexandria used metaphors related to taste and medicine. God appears to him to be not a strict judge, punishing sinners, but a caring and wise doctor, prescribing bitter/tart medicine for them. Clement compares harsh but salutary experiences (mental suffering, fear) with astringents. He interprets physical punishment, which is written about in the Book of Proverbs (Prov. 23:13-14), as moral. In his opinion, Hellenic philosophy formed and strengthened morals in advance (προ-τυποῦσα καὶ προ-στύφουσα) (Strom. I, 16, 80, 6), and he intends to reinforce those with the help of the divine Scriptures, using the latter as an astringent (ἐπι-στύψω) (Paed. III, 2, 9, 1). Wateriness (ὑδαρότης, ὑδαρές, ὑδατῶδες) in some cases is associated with depravity, and reproof is regarded as an astringent medicine, relieving of excessive liquid and designed to stop the spread of sinful ulcers. The Alexandrian theologian draws the readers' attention to points that are important to him, using both verbal play (for example, ἐπιστῦφον… σταφυλῆς) and the polysemy of words (for example, the verb ἐπι-στύφειν has the meanings 'to exert an astringent effect' and 'to reprove'. Clement was not the only one who wrote about the usefulness of censure and astringents. In this he followed in the footsteps of authors such as Plato and Plutarch. The perception of God as a Physician became characteristic of the Orthodox Church and influenced the understanding of the essence of penance, considered as the healing of the penitent.

Though it was Alexandria's lighthouse at Pharos that was counted among the Seven Wonders of the World, Alexandria was a city in which wonders abounded. Perhaps most notable among these wonders was the Great Library of Alexandria (hereinafter Great Library or Library), an institution which has assumed legendary proportions in the mythos of western civilization. However, institutions which assume mythological proportions are often obscured by the very legends they generate. While the Great Library's cultural and intellectual achievements resonate to this day, many do not, indeed cannot discern the true nature and history of the Great Library from the fog of legend that surrounds it.
Was the Great Library, in fact, even a library? Was it a library in the modern professional sense of the word, or was it something else; a kind of proto-library containing a large collection of texts, for example. In order to explore these questions, and to bring clarity to the topic of the Great Library, this paper will examine the founding and history of the Great Library, which will illustrate its purpose and philosophy, and then will then analyze the Great Library according to established library criteria. Section I will provide an overview of the founding, intellectual achievements and fall of the Great Library. Section II will examine the characteristics of the Great Library according to modern professional criteria. While Section II will provide a deeper analysis, in short, the Great Library of Alexandria exhibits all the characteristics distinctive to the modern requirements of a library.

International audience ; The Logos and the emperor, new Orpheus, "Posterity of an image introduced in the literature by Clement of Alexandria" In the Protrepticus, Clement of Alexandria suggests Orpheus' song is a prefiguration of the power of the Word. In the fourth century A. D., Eusebius and Themistius will apply this interpretation of Orpheus' song respectively to the Logos and to the Emperor. In the image proposed by Eusebius the Alexandrian's influence is obvious, whereas its transformation in Themistius illustrates its political evolution. An examination of these two different applications shows not only Clement's role in the transfer of a symbolic figure, but also the originality of its first Christian transposition in the Protrepticus. ; In the Protrepticus, Clement of Alexandria suggests Orpheus' song is a prefiguration of the power of the Word. In the fourth century A. D., Eusebius and Th emistius will apply this interpretation of Orpheus' song respectively to the Logos and to the Emperor. In the image proposed by Eusebius the Alexandrian's influence is obvious, whereas its transformation in Th emistius illustrates its political evolution. An examination of these two different applications shows not only Clement's role in the transfer of a symbolic figure, but also the originality of its first Christian transposition in the Protrepticus. Dans le Protreptique, Clément d'Alexandrie crée l'image du Christ en nou-vel Orphée. Il fait d'abord passer le citharède thrace au crible de sa critique. Il prête ensuite ses traits purifiés au Seigneur qui les sublime-deux étapes qui correspondent aux deux temps caractéristiques du genre protreptique. Le catalyseur de cette opération est le Logos présenté comme « chant nouveau ». Pour introduire son lecteur païen à la notion de « Parole efficace », Clément choisit en effet un mythe grec qui exalte celle-ci sous la forme du chant : les airs d'Orphée mettent en mouvement l'immobile, apaisent le sauvage ; ses vers disent et, en vertu de la métaphore grecque du « ...

International audience ; The Logos and the emperor, new Orpheus, "Posterity of an image introduced in the literature by Clement of Alexandria" In the Protrepticus, Clement of Alexandria suggests Orpheus' song is a prefiguration of the power of the Word. In the fourth century A. D., Eusebius and Themistius will apply this interpretation of Orpheus' song respectively to the Logos and to the Emperor. In the image proposed by Eusebius the Alexandrian's influence is obvious, whereas its transformation in Themistius illustrates its political evolution. An examination of these two different applications shows not only Clement's role in the transfer of a symbolic figure, but also the originality of its first Christian transposition in the Protrepticus. ; In the Protrepticus, Clement of Alexandria suggests Orpheus' song is a prefiguration of the power of the Word. In the fourth century A. D., Eusebius and Th emistius will apply this interpretation of Orpheus' song respectively to the Logos and to the Emperor. In the image proposed by Eusebius the Alexandrian's influence is obvious, whereas its transformation in Th emistius illustrates its political evolution. An examination of these two different applications shows not only Clement's role in the transfer of a symbolic figure, but also the originality of its first Christian transposition in the Protrepticus. Dans le Protreptique, Clément d'Alexandrie crée l'image du Christ en nou-vel Orphée. Il fait d'abord passer le citharède thrace au crible de sa critique. Il prête ensuite ses traits purifiés au Seigneur qui les sublime-deux étapes qui correspondent aux deux temps caractéristiques du genre protreptique. Le catalyseur de cette opération est le Logos présenté comme « chant nouveau ». Pour introduire son lecteur païen à la notion de « Parole efficace », Clément choisit en effet un mythe grec qui exalte celle-ci sous la forme du chant : les airs d'Orphée mettent en mouvement l'immobile, apaisent le sauvage ; ses vers disent et, en vertu de la métaphore grecque du « ...

Editor's note: In an effort to provide more articles of a practical nature to our readers, Public Personnel Management recently interviewed this recipient of the 1995 IPMA Agency Award for Excellence. The complete answers to our questions regarding the programs and projects that earned the City of Alexandria, VA recognition from the Association are presented.

Hermas -- St. Clement of Alexandria -- Tertullian -- St. Gregory of Nazianzus -- St. Gregory of Nyssa -- St. Augustine -- Hugh of St. Victor -- St. Thomas Aquinas -- St. Birgitta of Sweden -- St. Thomas More -- St. Teresa of Avila -- St. Jane de Chantal -- The second Vatican council -- Pope John Paul II -- Mother Teresa.