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This paper tries to collect what we know about Pamphilus of Caesarea's 'school', and to evaluate its impact on the development of Eusebius' work and thought. Pamphilus' school was a circle of friends, not an institution.The few members of the school, known thanks to the Martyrs of Palestine, were very different in terms of age and condition. Pamphilus' teaching is not precisely known. Eusebius suggests that he taught theology and Scripture. He also taught morals, but probably not in a theoretic form. Even if Eusebius often introduces Pamphilus and his pupils as «philosophers», there is no reason to think that Greek philosophy was taught by Eusebius' master, though this remains possible. The general impression is that, though Pamphilus probably intended to imitate Origen who founded a school in Caesarea around 233, the nature of his own teaching was, at least in part, very different from that of Origen. It is sure, however, that the circle venerated Origen and devoted a good deal of its time to search, defend and copy his whole work. It remains to be seen if the circle learnt Origen's thought alone, or also the thought of subsequent Alexandrian masters, such as Theognostus and Pierius, the teacher of Pamphilus. [ABSTRACT FROM AUTHOR]

The paper questions the traditional view which sees a threefold pattern in Clement's literary activity, namely the sequence of Protrepticus, Paedagogus and Stromata (or a different projected but not realized work). A close analysis of Paed. I.1 and a general overview of Clement's remaining writings allow us to individuate two literary domains within his work; on the one hand, rhetorically shaped writings as the Protrepticus, the Paedagogus and the Quis dives salvetur address a large audience, Christian or Heathen, making use of contemporary epideictic style and of mere literal exegesis; on the other hand, writings coming from Clement's teaching activity, as the Stromata, the Eclogae propheticae and the Excerpta ex Theodoto deal with doctrinal issues by means of intellectual speculation and allegorical hermeneutics. In this way it is also possible to contextualize better Clement's literary effort: it aimed to build a complex and multifaceted presentation of Christianity, that could unify the different ways in which Christian tradition was displayed in his days' Alexandria, ranging from radical Jewish Christian communities to elitist and purely intellectual Gnostic teachers. [ABSTRACT FROM AUTHOR]