Typology in Clement to the Corinthians, chapter 25?

[Atreyu]

I came across this passage when responding to a reference to the Phoenix in another thread, and I was struck by what I thought was typological language in the thread. Here is the passage:
CHAPTER 25 – THE PHOENIX AN EMBLEM OF OUR RESURRECTION

Let us consider that wonderful sign [of the resurrection] which takes place in Eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phoenix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed.
Letter to the Corinthians (Clement)
The one thing that I will mention is that the timing (five hundred years) could be using the “five” type, which is a type for Christ.

I’m a typology newbie though, so I wonder what other people think about this. I wish BibleReader were still around! I know that not everyone agreed with his interpretations, but I found them so fascinating! I wonder what happened to him, and to his posts?

 

[copland]

The Constitutions of the Holy Apostles refers to the Phoenix as irrational, but uses it to point out the reason why Stoics should not criticize the Christian belief in a resurrection.

If, therefore, as even themselves say, a resurrection is exhibited by the means of an irrational bird, wherefore do they vainly disparage our accounts, when we profess that He who by His power brings that into being which was not in being before, is able to restore this body, and raise it up again after its dissolution? For on account of this full assurance of hope we undergo stripes, and persecutions, and deaths. Book 5 Chapter 7

Tertullian also uses it to support the resurrection, and he quote Psalm 92:12, which in the Greek Septuagint the Greek word is PHOINIX, which is translated out as Phoenix, date palm, or lyre.
**

CHAPTER 13
From our author’s view of a verse in the ninety-second psalm, the Phoenix is made a symbol of the resurrection of our bodies.

**
If, however, all nature but faintly figures our resurrection; if creation affords no sign precisely like it, inasmuch as its several phenomena can hardly be said to die so much as to come to an end, nor again be deemed to be reanimated, but only re-formed; then take a most complete and unassailable, symbol of our hope, for it shall be an animated being, and subject alike to life and death. I refer to the bird which is peculiar to the East, famous for its singularity, marvelous from its posthumous life, which renews its life in a voluntary death; its dying day is its birthday, for on it it departs and returns; once more a phoenix where just now there was none; once more himself, but just now out of existence; another, yet the same. What can be more express and more significant for our subject; or to what other thing can such a phenomenon bear witness? God even in His own Scripture says: “The righteous shall flourish like the phoenix;” that is, shall flourish or revive, from death, from the grave–to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are “better than many sparrows:” well, if not better than many a phoenix too, it were no great thing. But must men die once for all, while birds in Arabia are sure of a resurrection?

The Phoenix Here is a link to a poem from Lactantius on the Phoenix.

 

[copland]

Dante used the Phoenix to symbolize the souls of the damned in his Inferno xxiv, 197-208.

St. Cyril of Jerusalem also uses the Phoenix to support the resurrection in Lecture 18 Verses 8-9.

But the Greeks ask for a resurrection of the dead still manifest; and say that, even if these creatures are raised, yet they had not utterly mouldered away; and they require to see distinctly some creature rise again after complete decay. God knew men’s unbelief, and provided for this purpose a bird, called a Phoenix. This bird, as Clement writes, and as many more relate, being the only one of its kind, arrives in the land of the Egyptians at periods of five hundred years, shewing forth the resurrection, not in desert places, lest the occurrence of the mystery should remain unknown, but appearing in a notable city, that men might even handle what would otherwise be disbelieved. For it makes itself a coffin of frankincense and myrrh and other spices, and entering into this when its years are fulfilled, it evidently dies and moulders away. Then from the decayed flesh of the dead bird a worm is engendered, and this worm when grown large is transformed into a bird;–and do not disbelieve this, for thou seest the offspring of bees also fashioned thus out of worms, and from eggs which are quite fluid thou hast seen wings and bones and sinews of birds issue. Afterwards the aforesaid Phoenix, becoming fledged and a full-grown Phoenix, like the former one, soars up into the air such as it had died, shewing forth to men a most evident resurrection of the dead. The Phoenix indeed is a wondrous bird, yet it is irrational, nor ever sang praise to God; it flies abroad through the sky, but it knows not who is the Only-begotten Son of God. Has then a resurrection from the dead been given to this irrational creature which knows not its Maker, and to us who ascribe glory to God and keep His commandments, shall there no resurrection be granted?
9. But since the sign of the Phoenix is remote and uncommon, and men still disbelieve our resurrection, take again the proof of this from what thou seest every day. A hundred or two hundred years ago, we all, speakers and hearers, where were we? Know we not the groundwork of the substance of our bodies? Knowest thou not how from weak and shapeless and simple elements we are engendered, and out of what is simple and weak a living man is formed? and how that weak element being made flesh is changed into strong sinews, and bright eyes, and sensitive nose, and hearing ears, and speaking tongue, and beating heart, and busy hands, and swift feet, and into members of all kinds? and how that once weak element becomes a shipwright, and a builder, and an architect, and a craftsman of various arts, and a soldier, and a ruler, and a lawgiver, and a king? Cannot God then, who has made us out of imperfect materials, raise us up when we have fallen into decay? He who thus flames a body out of what is vile, cannot He raise the fallen body again? And He who fashions that which is not, shall He not raise up that which is and is fallen?