stephan huller

I am no longer going to try and explain these threads as they inevitably get sullied with idiotic debates that having nothing to do with the original topic. For those who have ears (otherwise the rest of you can do a Google search for the term adelphopoiesis and try to figure out on your own why I am interested in connecting it with Clement). For the handful who might actually give flying fadoo, you can read the latest entry at my blog). My suspicion is that the original terminology was 'good-making' (καλὸν ποιοῦντες i.e. a final creation after the likeness of Jesus):

We're closing in on the finish line. There are over a hundred references to this Greek verb 'to make' in the Stromata alone. If I find even a few which are related to the term brother and in the context of making brothers I think it is game over.

stephan huller

Going through the Stromata some more:

Notice the use of πάσχειν. There is something deeper going on here than just references to being 'nice' to people.

stephan huller

Is the start of the Letter to Theodore a reference to this line? - "Let no corrupt communication proceed out of your mouth," λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω

stephan huller

My suspicions were finally confirmed in chapter 19 of Book One (and after one hour of study). Here is the earliest known reference to the adelphopoiesis rite:

The reference to "having seen your brother, you have seen your god" is usually taken to be a reference from Clement's lost gospel.

stephan huller

The reference to 'the being' is to Jesus. An underwhelming endorsement of the Law (possibly Marcionite).

tanya

1. Yes, I fail to grasp why you are keen to link adelphopoiesis to Clement of Alexandria. The concept of a union (or marriage, or societal acknowledgement of a close relationship) between two people of the same gender (typically two males), extends beyond Alexandria, in space, and before Clement, in time.

2. yes, I fail to understand how you have discovered that Clement was the first to write about ἀδελφοποίησις. I have read, thus far in vain, the extracts which you have provided, without observing this particular word.

3. Twins can only be made via penetration of haploid sperm into haploid ovum. (a) the ensuing zygote divides, and both homozygotic halves implant, independently, into the uterine myometrium, or, more typically, (heterozygotic twins) two separate ova are invaded by two separate sperm.

4. "make" could just as easily refer to creating a loyal friendship, rather than creating sarka. Two males, could fornicate forever, they would never succeed in "making" offspring.

5. I have failed the most important test: I cannot understand why this obscure practice, ἀδελφοποίησις, associated with the Eastern branch of the Orthodox faith, should be relevant to understanding the history of the Christian church--its creation, and its evolution. Do you imagine that this practice of justifying male homosexuality provides some kind of clue in explaining how Constantine created a new religion? His Greek soldiers, accustomed to male homosexuality, now have a certified acknowledgement of, and justification for, their aberrant behaviour, a conduct which would have been looked upon with less enthusiasm by other religions?

:huh:

stephan huller

I am not interested in Constantine as he is much later than what is being described here. What you should do is buy a book or look up on line which gives you a crash course on what the Greek Orthodox Church believes about how people are saved by Jssus. I am literally about to jump into my car but the basic idea again is that Genesis 1:26 'after the image and likeness' is taken to be a two step creation process. First the creation according to the image of God (i.e. the way he looks) and then at the end of time with Jesus according to his likeness (i.e. his substance).

The mystic process of adelphopoiesis has nothing to do with homosexuality. It has to do with being made after the likeness (= Jesus)

stephan huller

Now hope is the expectation of good things (ἐλπὶς δὲ προσδοκία ἀγαθῶν), or an expectation sanguine of absent good; and favourable circumstances are assumed in order to good hope, which we have learned leads on to love (ἣν ἐπὶ τὴν ἀγάπην χειραγωγεῖν μεμαθήκαμεν). Now love (ἀγάπη) turns out to be consent in what pertains to reason, life, and manners, or in brief, fellowship in life, or it is the intensity of friendship and of affection, with fight reason, in the enjoyment of associates. And an associate (ἑταῖρος) is another self (ἕτερος ἐγώ); just as we call those, brethren, who are regenerated by the same word (ᾗ καὶ ἀδελφοὺς τοὺς τῷ αὐτῷ λόγῳ ἀναγεννηθέντας προσαγορεύομεν).

And akin to love is hospitality (τῇ ἀγάπῃ ἥ τε φιλοξενία), hospitality being attentiveness to strangers (φιλοτεχνία τις οὖσα περὶ χρῆσιν ξένων). And those are strangers, to whom the things of the world are strange (ξένοι δὲ ὧν ξένα τὰ κοσμικά). For we regard as worldly those, who hope in the earth and carnal lusts. "Be not conformed," says the apostle, "to this world: but be ye transformed in the renewal of the mind, that ye may prove what is that good, and acceptable, and perfect, will of God."

Hospitality (φιλοξενία), therefore, is occupied in what is useful for strangers (ξένοις); and guests (ἐπίξενοι) are strangers (ξένοι); and friends (ἐπίξενοι) are guests (φίλοι); and brethren (φίλοι) are friends (ἀδελφοί). "Dear brother," says Homer.

Philanthropy (φιλανθρωπία) in order to which also, is love of one's own (φιλοστοργία), being a loving attentiveness of man (φιλικὴ χρῆσις ἀνθρώπων ὑπάρχουσα), and love of one's own (φιλοστοργία), which is a congenial habit exercised in the love of friends or domestics (φιλοτεχνία τις οὖσα περὶ στέρξιν φίλων ἢ οἰκείων), follow in the course of love (συμπαρομαρτοῦσιν ἀγάπῃ). And if the real man within us is the spiritual, philanthropy is brotherly love to those who participate, in the same spirit (φιλαδελφία ἡ φιλανθρωπία τοῖς τοῦ αὐτοῦ πνεύματος
κεκοινωνηκόσιν).

Natural affection, on the other hand, the preservation of good-will (εὐνοίας) or of affection (ἀγαπήσεως); and affection is its perfect demonstration (ἀγάπησις δὲ ἀπόδεξις παντελής); and to be beloved is to please in behaviour (καὶ τὸ ἀγαπᾶν ἀρέσκεσθαι τῷ ἤθει), by drawing (ἀγόμενόν) and attracting (ἀπαγόμενον). And persons are brought to sameness (ταὐτότητα or 'identity' 'the same condition) by being of one mind (ὁμόνοιαν), which is the knowledge of the good things that are enjoyed in common. For community of sentiment (omognwmosunh) is harmony of opinions (sumfwnia gnwmpn). "Let your love be without dissimulation," it is said; "and abhorring what is evil, let us become attached to what is good, to brotherly love," and so on, down to "If it be possible, as much as lieth in you, living peaceably with all men." Then "be not overcome of evil," it is said, "but overcome evil with good." And the same apostle owns that he bears witness to the Jews, "that they have a zeal of God, but not according to knowledge. For, being ignorant of God's righteousness, and seeking to establish their own, they have not submitted themselves to the righteousness of God." For they did not know and do the will of the law; but what they supposed, that they thought the law wished. And they did not believe the law as prophesying, but the bare word; and they followed through fear, not through disposition and faith. "For Christ is the end of the law for righteousness," who was prophesied by the law to every one that believeth

I haven't finished this but it may give you a little better idea what Clement is saying

stephan huller

Here it is a little bit clearer while I am stuck waiting for a meeting:

This is the clearest reference yet to the principle of adelphopoiesis in Clement and clearly goes back to the mystery rite referenced in the Letter to Theodore.

stephan huller

Here is certainly another reference to the adelphopoiesis rite and notice that the same saying from Clement's secret gospel appears - "Thou hast seen thy brother, thou hast seen thy God" - and notice that it identified as a 'mystic' statement: