Clement of Alexandria in the context of "Oracle of Delphi"

Pythia (/ˈpɪθiə/; Ancient Greek: Πυθία [pyːˈtʰíaː]) was the title of the high priestess of the Temple of Apollo at Delphi in central Greece. She served as its oracle and was known as the Oracle of Delphi. Her title was sometimes historically glossed in English as the Pythoness.

The Pythia was established at the latest in the 8th century BC (though some estimates date the shrine to as early as 1400 BC), and was widely credited for her prophecies uttered under divine possession (enthusiasmos) by Apollo. The Pythian priestess emerged as pre-eminent by the end of the 7th century BC and continued to be consulted until the late 4th century AD. During this period, the Delphic Oracle was the most prestigious and authoritative oracle among the Greeks, and she was among the most powerful women of the classical world. The oracle is one of the best-documented religious institutions of the classical Greeks. Authors who mention the oracle include Aeschylus, Aristotle, Clement of Alexandria, Diodorus, Diogenes, Euripides, Herodotus, Julian, Justin, Livy, Lucan, Nepos, Ovid, Pausanias, Pindar, Plato, Plutarch, Sophocles, Strabo, Thucydides, and Xenophon.

The Jewish–Christian Gospels were gospels of a Jewish Christian character quoted by Clement of Alexandria, Origen, Eusebius, Epiphanius, Jerome and probably Didymus the Blind. All five call the gospel they know the "Gospel of the Hebrews", but most modern scholars have concluded that the five early church historians are not quoting the same work. As none of the works survive to this day, attempts have been made to reconstruct them from the references in the Church Fathers. The majority of scholars believe that there existed one gospel in Aramaic/Hebrew and at least two in Greek, although a minority argue that there were only two, in Aramaic/Hebrew and in Greek.

In the standard edition of Schneemelcher, he creates three different Jewish–Christian gospels by dividing up the references in the church fathers. Schneemelcher uses the following working names for the three proposed gospels:

According to the New Testament, a woven crown of thorns (Ancient Greek: στέφανος ἐξ ἀκανθῶν, romanized: stephanos ex akanthōn or ἀκάνθινος στέφανος, akanthinos stephanos) was placed on the head of Jesus during the events leading up to his crucifixion. It was one of the instruments of the Passion, employed by Jesus' captors both to cause him pain and to mock his claim of authority. It is mentioned in the gospels of Matthew (Matthew 27:29), Mark (Mark 15:17) and John (John 19:2, 19:5), and is often alluded to by the early Church Fathers, such as Clement of Alexandria, Origen and others, along with being referenced in the apocryphal Gospel of Peter.

Since around 400 AD, a relic has been venerated as the crown of thorns. Louis IX acquired it in 1239 from the emperor Baldwin Il, who was financially in debt due to heavy military expenses. Louis IX built the Sainte-Chapelle as a monumental reliquary to house the relic. Transferred to the French National Library during the Revolution of the 18th century, the crown of thorns has been displayed at Notre-Dame de Paris since 1804. The crown is made of reeds, formed into a circle and attached with reed fasteners. On 15 April 2019, it was rescued from a fire and moved to the Louvre Museum. In December of 2024, a ceremony marking the relic's return to Notre Dame Cathedral was led by a procession attended by members of the Equestrian Order of the Holy Sepulchre. Veneration of the crown of thorns takes place every first Friday of the month from 3 pm to 5 pm.

Eugamon of Cyrene (Greek: Εὐγάμων ὁ Κυρηναῖος) was an early Greek poet to whom the epic Telegony was ascribed. According to Clement of Alexandria, he stole the poem from the legendary early poet Musaeus; meaning, possibly, that a version of a long-existing traditional epic was written down by Eugamon. He is said to have flourished 567/6 BC, about two centuries after other cyclic poets like Homer.

Various early Christian writers wrote gospels and other books, some of which were canonized as the New Testament canon developed. The Apostolic Fathers were prominent writers who are traditionally understood to have met and learned from Jesus's personal disciples. The Church Fathers are later writers with no direct connection to the disciples (other than the claim to apostolic succession). Early Christian apologists tried to defend Christianity against its critics, especially the Ancient Greek and Roman philosophers. Dates given, if not otherwise specified, are of their writings or bishopric, not of their lives.

• Paul of Tarsus, "Apostle to the Gentiles", earliest New Testament author 45~65
• Four Evangelists, traditionally identified as the authors of the canonical gospels 60~125
• Ignatius, bishop of Antioch, apostolic father 68~107
• Marcion of Sinope, evangelist and theologian, founder of Marcionism, published the first known canon of the New Testament, 85~160
• Clement of Rome, bishop of Rome, apostolic father 88~101
• Papias, bishop of Hierapolis, apostolic father 110~130
• Polycarp of Smyrna, bishop of Smyrna, apostolic father 110~160
• Aristides of Athens, apologist ~120
• Justin Martyr, church father ~165
• Melito of Sardis, bishop of Sardis, ~180
• Irenaeus, bishop of Lyon, disciple of Polycarp, apologist 180~202
• Origen of Alexandria, 185~254, Neoplatonist, controversial during his lifetime, posthumously condemned at the Second Council of Constantinople in 553
• Tatian, pupil of Justin Martyr, ascetic theologian ~185
• Athenagoras of Athens, philosopher, apologist ~190
• Polycrates, bishop of Ephesus, excommunicated by Victor I of Rome over the Easter controversy ~196
• Montanus, self-proclaimed prophet and founder of Montanism, last quarter of 2nd century CE
• Tertullian, church father, apologist, first Christian writer in Latin, later a Montanist 197~230
• Hippolytus, church father, sometimes termed the first Antipope, reconciled with the church and died a martyr 217~236
• Cyprian, bishop of Carthage, martyr 218~258
• Clement of Alexandria, church father, Bishop of Alexandria ~220
• Novatian, a rigorist and Antipope in 251
• Dionysius, patriarch of Alexandria, pope of the Coptic Orthodox Church 248~264
• Paul of Samosata, bishop of Antioch, adoptionist, condemned at 269 Council of Antioch
• Athanasius of Alexandria, c. 297~373, patriarch of Alexandria, defender of the Trinitarian doctrine
• Donatus Magnus, bishop of Carthage, (+355), leader of the Donatists from 313
• Lactantius, apologist ~317
• Arnobius, apologist ~330
• Eusebius, wrote History of the Church ~325
• Augustine of Hippo, 354-430, Latin church father, wrote Confessions and City of God

Barnabas (/ˈbɑːrnəbəs/; Ancient Greek: Βαρναβᾶς; Syriac: ܒܪܢܒܐ), born Joseph (Ἰωσήφ) or Joses (Ἰωσής), was a prominent Christian disciple, identified as an apostle in Acts 14:14. According to Acts 4:36, he was a Cypriot Levite. He undertook missionary journeys as a companion of Paul the Apostle, evangelizing among the "God-fearing" Gentiles who attended synagogues in some of the Hellenized cities of Anatolia. He participated in the Council of Jerusalem (c. 49 AD).

Barnabas' story appears in the Acts of the Apostles, and Paul mentions him in some of his epistles. Tertullian named him as the author of the Epistle to the Hebrews, but this and other attributions are conjecture. The Epistle of Barnabas was ascribed to him by Clement of Alexandria and others in the early church and the epistle is included under his name in Codex Sinaiticus, the earliest extant manuscript of the complete New Testament. A minority of modern scholars concur with this traditional attribution

The decline of ancient Egyptian religion is largely attributed to the spread of Christianity in Egypt. Historical Christianity's strict monotheistic teachings did not allow the syncretism seen between ancient Egyptian religion and other polytheistic religions, such as that of the Romans. Although religious practices within Egypt stayed relatively constant despite contact with the greater Mediterranean world, such as with the Assyrians, Persians, Greeks, and Romans, Christianity directly competed with the native religion. Even before the Edict of Milan in AD 313, which legalised Christianity in the Roman Empire, Egypt became an early centre of Christianity, especially in Alexandria where numerous influential Christian writers of antiquity such as Origen and Clement of Alexandria lived much of their lives, and native Egyptian religion may have put up little resistance to the permeation of Christianity into the province.

The Catechetical School of Alexandria was a school of Christian theologians and bishops and deacons in Alexandria. The teachers and students of the school (also known as the Didascalium) were influential in many of the early theological controversies of the Christian church. It was one of the two major centers of the study of biblical exegesis and theology during Late Antiquity, the other being the School of Antioch.

According to Jerome the Alexandrian school was founded by John Mark the Apostle. The earliest recorded dean was supposedly Athenagoras (176). He was succeeded by Pantaenus 181, who was succeeded as head of the school by his student Clement of Alexandria in 190.