Clement took some shots at the heretics in his Stromata (Books 3,4,5, and 7). But not like the rabid polemics of Tertullian, or even Irenaeus. Rather, Clement employed his own Alexandrian-tinged philosophical arguments in his search for “true knowledge” through Jesus Christ. Clement used Paul to make his point in this passage ---Secret Alias wrote:But that would still mean that Clement was a heretic. A Valentinian rather than a Marcionite.
Clement is a self-identified “catholic” ----"According to the grace," it is said, "given to me as a wise master builder, I have laid the foundation. And another buildeth on it gold and silver, precious stones." (1 Cor 3:10-13)
Such is the gnostic superstructure on the foundation of faith in Christ Jesus.
But "the stubble, and the wood, and the hay," (1 Cor 3:12) are the additions of heresies. (Stromata, Book 5, ch. 4)
And Clement was an avid promoter of the catholic party-line that included the importance of the “prophetic scriptures”, the synoptic gospels, the apostolic traditions, and Paul’s letters. Clement cited from these extensively in his Stromata. He clearly demonstrated his catholic position ---From what has been said, then, it is my opinion that the true church, that which is really ancient, is one, and that in it those who according to God's purpose are just, are enrolled. … Therefore in substance and idea, in origin, in pre-eminence, we say that the ancient and catholic church is alone, collecting as it does into the unity of the one faith -- which results from the peculiar Testaments, or rather the one Testament in different times by the will of the one God, through one Lord -- those already ordained, whom God predestinated, knowing before the foundation of the world that they would be righteous. (Stromata, Book 7, ch. 17)
And Clement disparaged the heretics, including Valentinus and Marcion ---For we have, as the source of teaching, the Lord, both by the prophets, the Gospel, and the blessed apostles, "in divers manners and at sundry times" (Hebrews 1:1), leading from the beginning of knowledge to the end. But if one should suppose that another origin was required, then no longer truly could an origin be preserved. (Stromata, Book 7, ch. 16)
Clement’s style and wide-ranging philosophies may not have set well with the western catholics at the time, but prior to Origen, is there a better example of late 2nd C. eastern catholicism than Clement of Alexandria?For that the human assemblies which they held were posterior to the catholic church requires not many words to show.
For the teaching of our Lord at His advent, beginning with Augustus and Tiberius, was completed in the middle of the times of Tiberius.
And that of the apostles, embracing the ministry of Paul, ends with Nero. It was later, in the times of [H]Adrian the king, that those who invented the heresies arose; and they extended to the age of Antoninus the eider, as, for instance, Basilides, though he claims (as they boast) for his master, Glaucias, the interpreter of Peter. Likewise they allege that Valentinus was a hearer of Theudas. And he was the pupil of Paul. For Marcion, who arose in the same age with them, lived as an old man with the younger [heretics]. And after him Simon heard for a little the preaching of Peter.
Such being the case, it is evident, from the high antiquity and perfect truth of the church, that these later heresies, and those yet subsequent to them in time, were new inventions falsified [from the truth]. (Stromata, Book 7, ch. 17)
And Clement adored Paul. He cited his letters extensively and variously referred to Paul as “the apostle”, “blessed”, and “noble”.