The Gospel of Mark as Ainos

I wrote this email tonight:

Hi Professor Nagy

My name is Stephan Huller and I am the author a recent book on early Christianity who has been wrestling with the Secret Gospel of Mark mentioned in the letter to Theodore discovered by Morton Smith in the Monastery of Mar Saba. I don't know to what degree you are familiar with the controversy surrounding this letter. You may even be wondering why I would be contacting you when you are not an expert in the New Testament.

Here is the reason. Clement of Alexandria is said by Eusebius to have been instructed by someone or something named Pantainos. The name does not appear in the writings of Clement himself. I have always been struck by the fact that the Secret Gospel appears as a 'fuller' gospel of Mar k or one might say - the whole or 'complete' - gospel of Mark.

The phrase pant ainos appears in Homer (Il.23.651) and I have always been struck by Clement's characterization of the 'fuller gospel' as a kind of ainos. Clement was a sophisticated and educated Greek. He certainly would have concieved of the narrative as an ainos. Yet I am not the expert on what is and isn't an ainos. That's why I have contacted you.


Here is Clement of Alexandria's description of the Secret Gospel of Mark, the evangelist being said to have:


transferred to his former book the things suitable to whatever makes for progress toward knowledge. Thus he composed a more spiritual Gospel for the use of those who were being perfected. Nevertheless, he yet did not divulge the things not to be uttered, nor did he write down the hierophantic teaching of the Lord, but to the stories already written he added yet others and, moreover, brought in certain sayings of which he knew the interpretation would, as a mystagogue, lead the hearers into the innermost sanctuary of that truth hidden by seven veils. Thus, in sum, he prepared matters, neither grudgingly nor incautiously, in my opinion, and, dying, he left his composition to the church in Alexandria, where it even yet is most carefully guarded, being read only to those who are being initiated into the great mysteries.


Am I mistaken in thinking that this narrative constitutes an 'ainos'? Moreover could the Secret Gospel narrative when compared to the canonical text - which was clearly conceived as manifesting part of the sacred mystery and thus still technically an ainos - have been understood as pant ainon?

Your input would be appreciated to help shape my paper. Hope this isn't bothering you.

Sincerely

Stephan Huller