APPENDIX 1

OCCUlTences of 9EcopEco/9Ecoplcx in Stromateis

Book I Book II Booklli Book IV BookV Book VI Book VII • 1.10,4-5 I 2.5,1-2 • (1.3,2) • l.1,5 • 2.4,2-3 • 1.3,4 I 1.15,2 e (2.5,5) • 3.9,1 • 1.13,2 • 7.61,1-2 e 2.10,2-3 e (1.15,2) • 2.8,2-3 • 5.21,1 I 3.16,1 • 9.75,1-2 e 2.11,1

• 1.16,1 • 10.46,1 • 6.40,1 • 6.36,4 I 10.80,2 e 3.13,1-2 (3x) S 1.17,1 • 10.47,4 • 16.99,2-3 • 6.40,1 I 11.91,4-5 • 3.16,6 I 6.33,1 • (10.47,4) I 17.108,2 • 8.54,4 • 12.98,3 • 7.44,6-7 (3x) I 9.43,1 • 17.77,4 • 22.136,2 • 9.58,5 e 14.108,1 • 7.46,4 • 11.51,4-5 S 20.125,2 I 22.136,4 e 10.66,2 e (14.108,1) • 7.49,4 I 15.73,4-5 I 21.129,4 • 23.152,3 (2x) e (10.66,2) • 15.121,1-2 e 10.56,5-6 • 19.94,6 • 21.130,2 • (23.152,3) I (11.67,3) • 15.132,5 e (l0.57,1) S 21.143,3 • 25.155,2 (3x) • (11.71,1) S 15.138,1 • 10.59,7 • 25.165,3 • 12.78,2 I 17.150,4 I 11.60,2-3 • 25.166,2 S (14.138,3) • 17.155,3 I 11.61,1 I 28.176,1 I 14.140,2-3 • 18.166,3 S 11.61,4 e (28.176,2) I 18.168,4 e (1l.68,4)

• 12.72,5 S 12.74,6 I 12.76,5 I 12.76,7 • 12.78,2 • 13.83,3-4 (2x) I 15.91,4 I 16.102,2

TOTALS: 15 10 0 14 14 15 28

References with a small "x" represent multiple occurrences. References in parentheses are the occurrences of E1to1t'tEta which we show in §3.4 (pp.120-121) is closely related to, and sometimes used synonymously with 8Eropta. Book VIII, being a redacted compilation of notes, is not included in this chart. See the discussion in §4.1.3 (pp.148-152).

Symbols in the chart: S = a physical 'sight' phenomenon; a visual spectacle I = intellectual' seeing,' or contemplation 8 = 8Eropta, spiritual contemplation • = the meaning is not clearly distinctive enough to classify

296

I

1

80

70

60

50

40

30

20

10

o

APPENDIX 2

Occurrences of Prayer in Stromateis

93

16 8 ............. . 11················· .................. 13 6

~1 ~2 ~3 ~4 ~5 ~6 ~7

Occurrences of Prayer in Strom. VII 60.----------------------==-------~------------------------------~

45~1----------------------4

30+1---------------------4

15~1----------------------~

o 0 0

Ol~i~i~i~i~i~ i~ i~i~ i~i~i~ i~i~ ~ i~ i~i~

Ch Ch Ch Ch Ch Ch Ch Ch Ch Ch Ch Ch Ch Ch Ch Ch Ch Ch

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

297

Bk.Ch. I.l II.18 Lines of text 304 276 Occurrences 7 8

Lines per Occurrence 43.4 34.5

APPENDIX 3

Frequency of yvwO'tS (A Sampling of 8 Chapters)

III. 12 IV.6 V.1 209 228 244

1 11 11

209 20.7 22.1

VI.16 VII. 7 312 315 10 25

31.2 12.6 Cummulative result for all 8 chapters: Average lines oftext/occurrence = 25.0

VII. 12 267 13

20.5

A sample of eight chapters (one from each book of Stromateis in addition to VII.7 and 12) shows the frequency difference of VII. 7 from the rest of the work. The target for the sample chapter size was 300 lines oftext, based on VII. 7. The largest chapter from each book which was also the closest in size was selected. The lines of text are based on the SUihlin edition. The number of occurences of yvroO'tC; are given as estimates; variations such as YVcOO'eCOC;, and yvcoO"tucfj have been taken into consideration, but some variations may have been missed.

Bk.Ch. I.l Lines of text 304

Citations 27 Lines per Citation 11.3

APPENDIX 4

Frequency of Scriptural Citations (A Sampling of8 Chapters)

II.18 III. 12 IV.6 V.l 276 209 228 244 28 34 24 22

9.9 6.1 9.5 11.1

VI. 16 312 12

26 Cummulative result for all 8 chapters: Average lines oftext/citation = 13.1

The same method used in Appendix 3 was used here.

VII. 7 VII. 12 315 267

5 13

63 20.5

The Scriptural citations are based on the Wilson translation, ANCL, as he has chosen a fairly strict guide for citations (not using 1-2 word allusions).

298

APPENDIX 5

Categories in Stromateis VII Ascension Texts

perfection angels "stages," or "steps" "summit" "rest" E1t01t'tetCX

9EroptCX

"face to face" 6~tAtCX

"son," or "friend" of God

VII.3.13.1-3

3.13,1-3 10,56-57,2 I 11.68,1-5 13.82,4-7 ./ ./ ./ ./

f····················································· ........................................................................................... . no? ./ no no

f···································· ............................................................................................................ . (the concept)./ ./ "thrones"

···(th~·~·~~~~p1S··· ................. j" ............................... j" ............... ····(th~··~;~~~·Pt)···

~~ ................ ················7··············· ................ ";j ................ ................. :; ............... .

............... ~~ ................................ -:; ................ ................ ";j ................ ............... ~~ ............. ..

................ ";j ................ ................. :; ............................... ~~ ............................... ~~ .............. .

f .. ····· .. · .. · .......... · .. · .. ·· .. ···· .... ·· .... ·· .. ·· .... ···· .. · .. · .. · .. ·· ........ · ............................ · .. ······ .. · .. · .......... ··· .. · .. ·1 (the concept)./ ./ no

................ ";j ................ ............... ~~ ............................... ~~ ................. .. no

no .... ................. ";j ................ .. ..

no

Now I pass over other things in silence, glorifying the Lord. But I affirm that gnostic souls, that surpass in the grandeur of contemplation the mode of life of each of the holy ranks, among whom the blessed abodes of the gods are allotted by distribution, reckoned holy among the holy, transferred entire from among the entire, reaching places better than the better places, embracing the divine vision not in mirrors or by means of minors, but in the transcendently clear and absolutely pure insatiable vision which is the privilege of intensely loving souls, holding festival through endless ages, remain honoured with the indentity of all excellence. Such is the vision attainable by "the pure in heati." This is the function of the Gnostic, who has been perfected, to have convene with God through the great High Priest, being made like the Lord, up to the measure of his capacity, in the whole service of God, which tends to the salvation of men, through care of the beneficence which has us for its object; and on the other side through worship, through teaching and through beneficence in deeds. The Gnostic even fOlms and creates himself; and besides also, he, like to God, adorns those who hear him; assimilating as far as possible the moderation which, arising from practice, tends to impassibility, to Him who by nature possesses impassibility; and especially having unintenupted converse and fellowship with the Lord.

VII.t 0.56,3-57,2 It leads us to the endless and perfect end, teaching us beforehand the future life that we shall lead, according to God, and with gods; after we are freed from all punishment and penalty which we undergo, in consequence of our sins, for salutaty discipline. After which redemption the reward and the honours are assigned to those who have become perfect; when they have got done with purification, and ceased from all service, though it be holy service, and among

299

saints. Then become pure in heaIt, and near to the Lord, there awaits them restoration to everlasting contemplation; and they are called by the appellation of gods, being destined to sit on thrones with the other gods that have been first put in their places by the Saviour. Knowledge is therefore quick in purifying, and fit for that acceptable transfOlmation to the better. Whence also with ease it removes [the soul] to what is akin to the soul, divine and holy, and by its own light conveys man through the mystic stages of advancement; till it restores the pure in heart to the crowning place of rest; teaching to gaze on God, face to face, with knowledge and comprehension. For in this consists the perfection of the gnostic soul, in its being with the Lord, where it is in immediate subjection to Him, after rising above all purification and service.

VII.11.68,1-5 For by the service of what is best and most exalted, which is characterized by unity, it renders the Gnostic at once friend and son, having in truth grown "a perfect man, up to the measure of full stature." FUlther, agreement in the same thing is consent. But what is the same is one. And friendship is consummated in likeness; the community lying in oneness. The Gnostic, consequently, in virtue of being a lover of the one true God, is the really perfect man and friend of God, and is placed in the rank of son. For these are names of nobility and knowledge, and perfection in the contemplation of God; which crowning step of advancement the gnostic soul receives, when it has become quite pure, reckoned wOlthy to behold everlastingly God Almighty, "face," it is said, "to face." For having become wholly spiritual, and having in the spiritual Church gone to what is of kindred nature, it abides in the rest of God.

VII.13.82,4-7 Now the temple is great, as the Church, and it is small, as the man who preserves the seed of Abraham. He, therefore, who has God resting in him will not desire aught else. At once leaving all hindrances, and despising all matter which distracts him, he cleaves the heaven by knowledge. And passing through the spiritual Essences, and all rule and authority, he touches the highest thrones, hasting to that alone for the sake of which alone he knew. Mixing, then, "the serpent with the dove," he lives at once perfectly and with a good conscience, mingling faith with hope, in order to the expectation of the future. For he is conscious of the boon he has received, having become wOlthy of obtaining it; and is h'anslated from slavery to adoption, as the consequence of knowledge; knowing God, or rather known of Him, for the end, he puts faIth energies conesponding to the worth of grace. For works follow knowledge, as the shadow the body.

300

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