Chadwick, Henry Early Christian Thought

Chadwick, Henry Early Christian Thought and the Classical Tradition: Studies in Justin, Clement, and Origen (Oxford: Oxford University Press, 1984).

Chadwick like his contemporaries also examined the philosophies of even those considered heretical at the time such as Origen. He felt however that insight was provided to those that were pure in heart (p. 54). Chadwick tended toward more puritanical beliefs then, feeling that the gift of grace was one offered to individuals that were combined in mystical union with the Father, and thus lived a pure life, because they were committed to the Father. To live such a life was to reach the ideal state of purity. Chadwick was a distinguished scholar and regarded as one who was devoted to Christianity and basic morals as promoted by early Christian ideals as well, noting that Origen was distinguished and as responsible for Christianity as any other in part because he promoted a more purely Christian idealism than doting on more gnostic principles. Origen according to Chadwick drove less for the supernatural and more for traditional values as in purity and moralism than some religious counterparts who were interested in the religious fanaticism of the times. He might argue that Origen and some of the Hellenistic cultures were more responsible for upholding Christian virtues than mysticism which may have originated with the Hellenistic Jews.

Inge, William Ralph, Christian Mysticism: Considered in Eight lectures Delivered before the University of Oxford (New York: Charles Scribner's Sons, 1899)

In this work many different approaches to Christian Mysticism are reviewed including the views of Orange who looked more at mainstream Christianity than Inge. Origen, a contemporary of Inge, feared that the Gnostic approach to understanding Christianity and mysticism would realize that it is not obligatory for Christians to consider the crucifixion of Christ, and felt events that happened once were not as important particularly the resurrection which was a onetime manifestation because this world was a fleeting world of shadows (p. 89). However, Inge considered the eternal counsels of the Most High (p. 90) and the multiple manifestations of the most High God here on earth. Inge does go as far as suggesting that at times the Christian mystic be reflecting on nothing more than the fantastical images of the mystical and supernatural, or what the believer would desire their relationship with Christ to be, rather than what really is. This did not seem to affect many that were truly committed however, to the Gnostic way of life.

Osborn, E.F. The Philosophy of Clement of Alexandria (Cambridge, England: University Press, 1957)

According to Osborn, the philosophy of Clement of Alexandria was that a person could not consider ration as a means to understanding God because God could only be understood through spirituality (p. 32). Clement wanted individuals to consider his work based on philosophical principles however, because they would have to delve into Gnosticism to understand his work from a realistic standpoint, and Clement was assuming that people would be Christians and not Gnostics. Clement wanted to promote Christianity but was looking at the deeper levels of spirituality which was something that required clarification. Further, Clement believed in the concept of a spiritual ladder individual's needed to climb to achieve positive results in their relationship with the divine. Clement's philosophy takes on some Gnostic principles, allowing the reader to delve deeper into Christianity and allowing intriguing thoughts to shape their personality from those points. The work encourages praying verbal prayers during these times, as this focus on the importance of spiritual matter, which is something the aspiring Christian must focus on and learn the importance of.