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FILIP DOROSZEWSKI
no doubt, meant by Clement as a metaphorical summary of his discussion on
the Gnostic path to God and the initiatory role played in it by Christ/Logos,
6 nadedwv TOV dvOpwrov “the instructor of man.””
The context of both these passages makes it clear that Clement does not
use the term dpyta for any particular Christian celebrations. Rather, he
adapts the Platonic/Philonic tradition of the philosophical mysteries and
reinterprets the Euripidean image of Dionysus and his rites.** Thus, in both
cases the word takes on the meaning of the true knowledge of God which one
can gain if one follows Logos. This is not to say, however, that in Clement’s
writings the Christian öpyıa have nothing to do with the sacraments. In fact,
both of the above-mentioned passages have definite sacramental overtones.
In the Protrepticus, immediately after describing his vision of the Christian
chorus, Clement summons yet another poetic image, this time of himself
being illuminated, sealed, and initiated by God, which is certainly a reference
to baptism, although to its spiritual effects rather than to the rite itself.”
In book four, chapter 25 of the Stromata, in turn, Clement says that the rite of
baptism is a sign from God that He wants Christians to live in the purity of body
and soul.” With respect to the latter, Clement also mentions the Eucharist
prefigured by the sacrifice of Melchizedek, who typified Christ.* Still, even if
the sacramental rites are a prerequisite to sharing in the Christian dpyta, i.e.
to gaining a deeper knowledge of God, in Clement none of the sacraments are
directly called öpyıa or any other mystery term.”
CHRISTIAN USE IN THE 47" AND 5™ CENTURIES
Analysis of the TLG revealed eighty-six occurrences of dpyia in Greek
Christian writers of the 4"* and 5" centuries. These occurrences can be divided
into four categories according to their meanings: 1) pagan cult, 2) Jewish
and heretical worship, 3) metaphor for secret knowledge, and 4) disputable
passages. Below, we survey all the passages in the above-mentioned order.
” Str. 4.25.162.5.
2 Hamilton, The Church and the Language of Mystery, 484-486; Jourdan, Dionysos dans le
Protreptique, 274-275.
Prot. 12.120.1’Q tov àyiwv 6 àAn6&ç uuornpiwv, © Pwtds aknpatov. Sadovxobpat Tovbs
oùpavods Kal Tov Heöv Enontedoau, Äyıog yivonat HLODHEVOG, lEPOPAVTEI ÖE 6 KUPLOG Kai TOV
29
HOOTNV oYpayilctaı Pwraywy@v, Kalnapatidetaı Tw NATPLTOV TETIOTEVKÖTA ALWOLTNPODHEVOV.
On the reference to baptism, see Riedweg, Mysterienterminologie, 156-157 with n135; see
also Massa, Tra la vigna e la croce, 180-182.
30 Str. 4.25.160.3.
31 Str. 4.25.161.3.
» Riedweg, Mysterienterminologie, 159 n147: “bei ihm [i.e. Clement, F.D.] ... Mysterientermini
in sakramentaler Bedeutung noch kaum zu finden sind.”
+ 70 +
Daréczi-Sepsi-Vassänyi_Initiation_155x240.indb 70 6 2020.06.15. 11:04:13