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2016 | 66 | 25-38

Article title

Kobieta i jej rola w historii zbawienia według Klemensa Aleksandryjskiego


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Woman and Her Role in the History of Salvation according to Clement of Alexandria

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The article focuses on the notion of femaleness and its role in the history of salvation in the works of Clement of Alexandria. Although these are not the central themes of his considerations, he reflects on this subject against the back­ground of his magnificent vision of the incarnation of the divine Logos. The be­getting or generating of Logos by Father is the first stage of the incarnation, which is followed by the next stages: the creation of the world and of human beings, the revelation in the Old Testament and – although not directly – in the Greek philosophy. The last stage is the incarnation in Jesus Christ. All this leads towards the divinization and the unity in God. Femaleness in Clement’s work should be considered as a part of cosmic dimensions. For him, men and women are substan­tially – i.e. on the level of their souls – equal, hence in the spiritual and intellectual dimension both sexes are vested with identical dignity and enjoy equal rights. The differences between sexes are located in the body and affect various aspects of human life, mostly biological and reproductive ones, not to mention the family, community and religious reality. In practice, it is the woman who is subordinated to man due to the fact, as Clement holds, that the female body is weaker than the male one, more subjugated to passivity, less perfect and more susceptible to pas­sions. For that reason, on the way to salvation, it is the man who is the head of the woman. However, it is not an absolute subjection. If the woman goes on the way to salvation (a Christian woman), and the man does not, the Lord is the head of the woman (the divine Logos, whom she follows). All these differences resulting from the possession of a body are eliminated in eschatology, in which will be the total equality. On that way to the eschatological fulfillment, the divine Logos is indispensable. He incarnates himself and comes to the world through a woman. He chooses what is weaker in order to reveal His power. This way it is a woman, and not a man, who first experiences His divinizing closeness and action.







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