As his three major works demonstrate, Clement was influenced by Hellenistic philosophy to a greater extent than any other Christian thinker of his time, and in particular, by Plato and the Stoics.

In one of his works he argued that Greek philosophy had its origin among non-Greeks, claiming that both Plato and Pythagoras were taught by Egyptian scholars.

[9] Having rejected paganism as a young man due to its perceived moral corruption, he travelled in Greece, Asia Minor, Palestine, and Egypt.

[22] Discussing idolatry, Clement contends that the objects of primitive religion were unshaped wood and stone, and idols thus arose when such natural items were carved.

[24] Following Plato, Clement is critical of all forms of visual art, suggesting that artworks are but illusions and "deadly toys".

[24] Clement criticizes Greek paganism in the Protrepticus on the basis that its deities are both false and poor moral examples.

[26] Clement, like many pre-Nicene church fathers, writes favourably about Euhemerus and other rationalist philosophers, on the grounds that they at least saw the flaws in paganism.

[29] The title of Paedagogus, translatable as "tutor", refers to Christ as the teacher of all humans, and it features an extended metaphor of Christians as children.

The first having been dealt with in the Protrepticus, he devotes the Paedagogus to reflections on Christ's role in teaching humans to act morally and to control their passions.

[44] He argues that adultery, sex with pregnant women, concubinage, homosexuality, and prostitution all should be avoided as they will not contribute toward the generation of legitimate offspring.

[45] In his third book, Clement continues along a similar vein, condemning cosmetics on the grounds that it is one's soul, not the body, one should seek to beautify.

Its place in the trilogy is disputed – Clement initially intended to write the Didasculus, a work that would complement the practical guidance of the Paedagogus with a more intellectual schooling in theology.

According to Clement, there is no way of empirically testing the existence of God the Father, because the Logos has revelatory, not analysable meaning, although Christ was an object of the senses.

[78] Clement then gives a description of the nature of Christ, and that of the true Christian, who aims to be as similar as possible to both the Father and the Son.

Clement then criticizes the simplistic anthropomorphism of most ancient religions, quoting Xenophanes' famous description of African, Thracian, and Egyptian deities.

written c. 203 AD[83] Having begun with a scathing criticism of the corrupting effects of money and misguided servile attitudes toward the wealthy, Clement discusses the implications of Mark 10:25.

[86] These cover Clement's celestial hierarchy, a complex schema in which the universe is headed by the Face of God, below which lie seven protoctists, followed by archangels, angels, and humans.

[87] According to Jean Daniélou, this schema is inherited from a Judaeo-Christian esotericism, followed by the Apostles, which was only imparted orally to those Christians who could be trusted with such mysteries.

Stylistically, it has been noted that “his writings shine with a happy, peaceful, optimistic spirit; reading them can be a remarkably uplifting experience” (Needham).

“He loves God’s creation and sees it as good; he gives us a warm, joyous picture of life; he is richly human, sane, and moderate” (Ferguson).

Additionally, Clement's works “are a storehouse of curious ancient lore—a museum of the fossil remains of the beauties and monstrosities of the world of pagan antiquity, during all the epochs and phases of its history” (Wilson).

Photios compared Clement's treatise, which, like his other works, was highly syncretic, featuring ideas of Hellenistic, Jewish, and Gnostic origin, unfavorably against the prevailing orthodoxy of the 9th century.

Benedict XIV maintained this decision of his predecessor on the grounds that Clement's life was little known, that he had never obtained public cultus in the Church, and that some of his doctrines were, if not erroneous, at least suspect.

[109] Although Clement is not widely venerated in Eastern Christianity, the Prologue of Ohrid repeatedly refers to him as a saint,[110][111] as do various Orthodox authorities including the Greek Metropolitan Kallinikos of Edessa.

Clement's views of gnosis can be considered a forerunner of the Christian monastic movement that began in Egypt after his death.

[118] Clement is often regarded[121] as one of the first Christian universalists;[122] he espoused a belief in the eventual salvation of every person (though not with the level of systematic clarity of his disciple Origen).

According to Clement, once the passions are subject to the authority of the Word (or reason), the Christian can embark on an advanced course of philosophical study and contemplation.

[130] Clement adopted a position that gave rise to a whole stream of later Christian thought[further explanation needed]: true philosophy and authentic human knowledge have their origin in the Logos, which is the unique source of all truth.

[131] Notably (considering the time period), Clement seemed to advocate for the equality of women and men in the area of education, at least within the context of Christian spirituality and ethics.

[141] Clement of Alexandria used the word "symbol" to define the Eucharist, and interpreted John 6 to be an allegory about faith, however his views on real presence are disputed.