Aretologia agapetyczna Klemensa Aleksandryjskiego w zarysie

Abstract

Αγάπη is the ordering and hierarchizing principle of all virtues in the aretology of Clement of Alexandria. It is in ἀγάπη that “virtues accomplish their fullness.” This exceptional rank, importance and central position is variously exposed by the author of the “Stromateis”. In his texts, in which he mentions a series of different virtues, ἀγάπη is almost always quoted as the last one, that is one that is on top of all the others, one that closes the process of improvement, the “bond of perfection.” Due to its special character, ἀγάπη cannot be treated in the same way as the other virtues, for it is, as it were, the axis around which all the other values accumulate. Christian love (ἀγάπη) “makes everything perfect” and “leads to perfection.” Therefore our author follows St. Paul and says that „love is the greatest of all virtues (μείζων δὲ τούτων ἡ ἀγάπη).” Hence ἀγάπη is dependent on many intellectual and moral values; by growing, it becomes the quintessence of all the others. The present study has analyzed the virtues in direct relations with ἀγάπη. A number of the announcements of Clement of Alexandria point out that, generally, one can speak about three degrees in which virtues are related to ἀγάπη. The first group of virtues that Clement discusses is so much related to ἀγάπη that one can speak about the relation of identity or sameness. This group includes: πραότης (suavity), χριστότης (nobleness), ὑπομονή (endurance), ἀφϑονία (lack of covetousness), ἀμισία (lack of hatred), ἀζηλία (lack of false ambition), ἀμνησικακία (oblivion of harms), and ϑεοσέβεια (fear of God). The second group is based on the relation of origin or implication. To this group belong the following: δικαιοσύνη (justice), εὐποιία (benevolence), παρτυρία (testimony). The third group is characterized by a fairly far degree of distinction, which may be defined as a relationship of accompany. To this group belong εἰρήνη (peace), φιλανϑρωπία (philanthropy), φιλοξενία (hospitality), φιλοστοργία (tenderness). All the above virtues play auxiliary functions in relation to ἀγάπη. Clement of Alexandria identifies the increase of ἀγάπη, in a sense, with the whole process of Christian perfection, therefore the teaching on the above mentioned virtues, indelibly linked with the essence of ἀγάπη, has been identified as agapethic aretology.