The Protrepticus of Clement of Alexandria: Innovation and Dramatisation. The voice of the 'pagan' and the development of the Christian protreptic.

第二个世纪见证了原始主义体裁，一种由大约700年前柏拉图等人完善的体裁，随着塔田和贾斯汀烈士等作家劝告他们的异教徒读者接受基督而基督化。克莱门特的亚历山大自己的劝诫文本，他的Protrepticus，进一步发展了这一流派。克莱门特开始了他的工作，自豪地展示了著名的异教吟游诗人。接下来，他主持了一场“希腊人合唱团”，柏拉图、欧里庇得斯和希罗多德等人为他们的神作证。这一戏剧性的开场揭示了众神是虚假的。空洞的，欺骗性的，守护神的。在他工作的后半部分，克莱门特转向基督，喊道：“我的吟游诗人太不同了！”克莱门特带来了一个希伯来语和基督教圣经的合唱团，他们在神圣的逻各斯出现之前宣布基督的荣耀和真理，以“表演拯救的戏剧”。塔田和贾斯汀基督徒，但克莱门特戏剧化的体裁，讲述一个神圣的比例的叙事。我的项目认为克莱门特这一Protrepticus克莱门特，并审查它的贡献，早期异教徒和基督教的对话。在这部作品中，我将考察克莱门特与异教文学，特别是希腊戏剧的关系。虽然Karanasiou(2016)考虑在克莱门特的Stromateis中使用欧里庇得斯，最近的研究在更广泛的狄俄尼索斯或基督教思想中的巴哈(Friesen 2014和2015)的背景下考察了Protrepticus，但很少单独研究Protrepticus。由于缺乏新的学术，耶格尔关于基督教和派迪亚(1985)的著作仍然提供了关于这个主题的一些最新的考虑。科克伦和佩利坎各自的著作《基督教与古典文化》(1957和1993)同样在围绕基督教与古代世界接触的古典对话中占据主导地位。我的研究将解决学术对话中的这一空白，考虑异教文学和文化在克莱门特的《普罗特律经》中所扮演的角色。我的研究不仅将《普罗特律丢书》作为基督教教义的文件，而且将其作为早期异教-基督教对话中的一篇创新文本。克莱门特在很大程度上依赖于古代文学的三大语料库：异教徒、希伯来语和基督教。从以赛亚到亚里斯多芬的声音被用来揭开异教神作为不道德守护神的面具。通过对这些异教文本的有点漫不经心的选择和修改，克莱门特向他们展示了一个在圣经中更充分地看到的真理，即异教徒崇拜虚假，唯一的上帝至上。我打算探索克莱门特与异教叙事体裁的结构性接触，以及这如何导致他呼吁他的异教读者放弃他们错误的信仰，只服从基督。这也将使我能够考虑这项工作对更广泛的异教徒-基督徒对话的影响。克莱门特的《原始论》通过发展原始性叙事的思想，重新定义了基督教原始性叙事的这一流派。但更重要的是，克莱门特发展了古代世界的福音主义概念，讲述了今天宗教团体仍在使用的思想和技术。克莱门特将福音派的对话戏剧化。叙事和讲故事的思想植根于他的论点的核心。我将探讨仔细阅读《普罗特律丢书》时产生的问题，并考虑这对古代福音传播的更广泛影响。

The second century saw the protreptic genre, one perfected by the likes of Plato some seven hundred years earlier, Christianised as writers such as Tatian and Justin Martyr exhorted their pagan readers to accept Christ. Clement of Alexandria's own exhortatory text, his Protrepticus, developed this genre still further. Clement began his work with famous pagan minstrels proudly displayed. He next ushered on a 'Chorus of the Greeks', voices such as Plato, Euripides and Herodotus, who testified about their gods. This dramatic opening revealed the gods to be falsehoods. Hollow, deceptive and daemonic.Turning to Christ in the second half of his work, Clement cries out: "far different is my minstrel!" Clement brings onstage a Chorus of Hebrew and Christian Scripture, who declare the glory and truth of Christ, before the very Divine Logos appears, to "perform the drama of salvation."Tatian and Justin Christianised the protreptic, but Clement dramatised the genre to tell a narrative of divine proportions.My project considers this Protrepticus of Clement, and examines its contribution to the early pagan-Christian conversation. I will examine Clement's relationship with pagan literature, particularly Greek drama, in this work. Whilst Karanasiou (2016) considered the use of Euripides in Clement's Stromateis, and recent studies have examined the Protrepticus in the wider context of Dionysus or the Bacchae in Christian thought (Friesen 2014 and 2015), little has been devoted to the Protrepticus alone. The dearth of new scholarship is such that works such as Jaeger on Christianity and Paideia (1985) still offer some of the most recent considerations on the subject. Cochrane and Pelikan's respective works Christianity and Classical Culture (1957 and 1993) are likewise still dominant in the Classical conversation surrounding Christian engagement with the ancient world. My study will address this gap in the scholarly conversation, considering head on the role that pagan literature and culture plays in Clement's Protrepticus.My study approaches the Protrepticus not simply as a document of Christian doctrine, but rather as an innovative text in the early pagan-Christian conversation. Clement relies heavily upon three great corpora of ancient literature throughout: pagan, Hebrew and Christian. Voices from Isaiah to Aristophanes are employed to unmask the pagan gods as immoral daemons.Through a somewhat cavalier selection and revision of these pagan texts, Clement shows them to point to a truth more fully seen in Scripture, namely that the pagans worship falsehoods and the One God is supreme.I intend to explore Clement's structural engagement with pagan narrative genres, and how this leads to his appeal for his pagan reader to abandon their errant faith and submit to Christ alone. This will also allow me to consider the impact of this work on the wider pagan-Christian conversation. Clement's Protrepticus redefines this genre of the Christian protreptic, by developing the idea of the protreptic narrative. But more than this, Clement develops the notion of evangelism in the ancient world, speaking into ideas and techniques still in use by religious groups today. Clement dramatises the evangelistic conversation. The idea of narrative, of storytelling, is embedded into the heart of his argument. I will explore the questions that arise from a close reading of the Protrepticus, and consider this wider impact on ancient evangelism.