http://www.bibsonomy.org/burst/user/avs/16:1BibSonomy BuRST Feed for /user/avs/16:12008-08-21T13:03:03+02:00http://www.bibsonomy.org/bibtex/28bcb699962f69958d3e8f1cea25fdb81/avsavs2008-01-22T10:40:01+01:0012:1 17:2-18:1 Mysterien 16:1 20:1-2 119:1-120:1 Dionysos 12:2 Protreptikos 39:4 Alexandria 34:2-5 Clemens <span style="color:#555555;">Fabienne <a href="http://www.bibsonomy.org/author/Jourdan">Jourdan</a> </span><em>Revue de l'histoire des religions</em>(<em>2006</em>)Tue Jan 22 10:40:01 CET 2008Revue de l'histoire des religions265-282Dionysos dans le Protreptique de Clément d’Alexandrie. Initiations dionysiaques et mystères chrétiens223200612:1 17:2-18:1 Mysterien 16:1 20:1-2 119:1-120:1 Dionysos 12:2 Protreptikos 39:4 Alexandria 34:2-5 Clemens In his Exhortation to the Greeks, Clement of Alexandria protests about the scandalous nature of Dionysus’ numerous figures. Still it is noticeable that he links this divinity with all the pagan Mysteries which were said to be introduced by Orpheus himself. Clement chooses to focus his attack almost exclusively on this particular divine target and its avatars. Such a choice reveals that he is determined to adapt the dionysiac set of themes to the Christian Mysteries. However, does Clement go any further on that point? Just as he converted Orpheus and transfigured him, which was a way of sealing the advent of Christ conceived as a singer, does he not seem to imply a parallel between Dionysus and Christ in order to integrate such a fascinating but elusive god into the Christian sphere?