Clement of Alexandria is a fascinating figure who has been painted over the last two millennia in starkly contrasting shades. Jerome praised him as the ‘most learned’ of the Fathers (ep. lxx.4), while Photius held him to be a heretical blasphemer (Bibliotheca 109–11), sharply contrasting opinions reflected in the modern era by scholars such as Hort and Harnack. Clement's Stromateis vii contains a range of theological, literary and historical data, diversity which suggests how one chapter of one book can provide material for an entire edited volume. This volume specifically targets researchers specialising in Clement, meaning that those who seek an initial introduction to his thought will need to turn elsewhere. That specialised audience, however, will find these contributions worthwhile and thought-provoking. The overall impression of the volume is positive, although the organisation around abstract themes of ‘Piety’, ‘Perfection’ and ‘Truth’ sometimes leaves, for example, chapters on prayer in different sections of the volume. However, Annewies van den Hoek offers a judicious introduction and selected bibliography, and the editors provide three excellent indices, making it easy to trace one's own themes of interest amongst the varied contributions. Space will not allow a detailed discussion of each contribution, so I have selected several standout efforts to refine our current understanding of Clement which will be of particular interest to historians.

Clement was a key figure in the history of the School of Alexandria, and emphasised the school's role in preserving the deposited apostolic tradition (Stromateis i.1.11.2–3). Piotr Ashwin-Siejkowski offers a discussion of Clement's view of heresy, fresh from his broader discussions in his monographs Clement of Alexandria: a project of Christian perfection (London 2008) and Clement of Alexandria on trial: the evidence of ‘heresy’ from Photius’ Bibliotheca (Leiden 2010). Ashwin-Siejkowski argues that Clement's exegesis and ecclesiology distinguished him from his opponents. Clement held that heresies were recent while orthodoxy was original, bearing the marks of antiquity and unity (Stromateis vii.107.3–108.1). That unity grew from an apostolic succession centring on a chain of sound teachers, normed by the ‘canon of the truth’, and mediated by contact with the divine Logos, who ensured correct doctrine. Oleh Kindiy, drawing upon his recent Christos didaskalos (Saarbrücken 2008) further explores this role of the teacher in Alexandria, as Clement held that the apostolic order was the three-fold hierarchy of bishops, priests and deacons (Stromataeis vi.107), but also held to a special role for educators. While some in the past have insisted upon Clement being both priest and teacher (Eusebius, Historia ecclesiastica 6.13.13, 14.19), others in the modern era have been equally certain that he was solely an educator (for example, Neymeyr 1989). Kindiy argues that the key elements are being able definitely to place Clement as a member of the Alexandrian Church, and that Clement himself makes little distinction between school and church.

To the best of our knowledge Clement wrote no separate work on prayer, yet his thorough treatment in Stromateis vii was influential and fed into the stream of thought represented by Origen's On prayer. Henny Hägg examines the relationship between prayer and knowledge here, and concludes that, due to the limitations of human language and comprehension, Clement held that knowledge of God best came experientially, through contemplation of and communion with God in prayer. Jana Plátová investigates the role of intercessory prayer in Clement's theology, recording his dependence in this area upon Christ's high priestly prayer (John xvii), which was matched elsewhere in his corpus by a dependence on 1 John (Quis dives 1.4–6; 34.3–5; 42.13–5). She identifies a key component distinguishing the Gnostic Christian, namely that their prayers for the salvation of others reflects God's image.

That image of God is another focus of discussion. Judith Kovacs argues for an understanding of Clement's use of ἀπάθεια in service to the twin goals of deterring the Greeks from persecution and converting them by highlighting the true piety and virtue of Christians. She works carefully through Clement's treatment of 1 Corinthians vi to show how he harnessed philosophical understandings from the likes of Plato, Plutarch and Porphyry to present the Gnostic Christian as virtuously controlling passion, putting grievances completely from their mind, and recovering the likeness of God in the process. In ‘Divine and human mercy in the Stromateis’, Veronika Černušková examines the possibility of human assimilation to God and defines a significant role for exhibiting mercy and forgiveness. Despite the apparent rigorism in Clement's comments about baptismal forgiveness being unrepeatable (Stromateis ii.55–77), Černušková demonstrates Clement's belief that sin held no power over believers under God's covenant with humanity, but that wrongdoers would be healed and gain knowledge from missteps, a knowledge that would grow from subsequent penitence to timely knowledge preventing further sin (Stromateis ii.64.4; 65.3; 70.3).

Two musically-oriented pieces related to another work of Clement's are included in the appendices, which seems appropriate given Clement's repeated preference for such metaphors for Christianity as ‘the new song’ (‘τὸ ᾆσμα τὸ καινὸν’: Prot. 6). Van den Hoek provides a careful and accurate translation of Clement's hymn at the close of the Pedagogue, and also traces the themes that it shared with the art of the time. Jane Schatkin Hettrick follows this with a discussion of translations and musical settings for Clement's hymn in the modern era.

Overall, this edited collection brings together seventeen contributions held to a high standard, and it is definitely recommended for purchase by theological libraries. Whether the value of the chapters to individual researchers justifies its purchase is another matter. This is an attractive case-bound hardcover, but sadly Brill appears to have joined the numerous academic publishers who have abandoned sewn bindings. No doubt there were reasons that seemed financially compelling, but readers need to be aware that their expensive purchase may struggle to lay flat on the desk.