Secret Mark by its very definition is something more than the hobbled, emasculated gospel which crawled its way into our New Testament canon.
My argument will be that Secret Mark preserves the actual gospel context of the redemption ritual first mentioned in the writings of Irenaeus. This narrative MUST HAVE BEEN squeezed between Jesus reference to 'his baptism' in Luke 12:50 and his statement to the sons of Zebedee that they must be prepared to drink from his cup Mark x.38 by employing the references to 'redemption' in the various gnostic texts.
We have already dealt with Irenaeus' discussion of 'the redemption' of those of Mark ad nauseum. I have demonstrated that the same attack was leveled against the Marcionites and this only reinforces the commonality between these two groups - i.e. they were both 'of Mark,' one community was originally so identified in Greek the other in Aramaic.
Now I would like to close in on Clement of Alexandria, the guy who is purported to cite an initiation ritual identified by Morton Smith as a 'another baptism' distinguished from our familiar 'John the Baptist baptism' of Jesus.
To all the haters who say that that this homosexual scholar wrote the letter to Theodore to reinforce his desire to inject homosexual practices into Christianity, my discovery is really going to throw you a curve you weren't expecting.
With To Theodore, Clement - rather than Morton Smith - is opening the veil for us to see the 'redemption' ritual referenced in the Church Fathers as being present in the writings of the 'Marcosians' and the 'Marcionites.'
Here are some notable 'redemption' references starting with Hippolytus' ignored statement during the course of his discussion of Irenaeus' original text:
Hippolytus And subsequent to the (Catholic) baptism, to these they promise another, which they call Redemption. And by this (other baptism) they wickedly subvert those that remain with them in expectation of redemption, as if persons, after they had once been baptized, could again obtain remission. Now, it is by means of such knavery as this that they seem to retain their hearers. And when they consider that these have been tested, and are able to keep (secret the mysteries) committed unto them, they then admit them to this (baptism). They, however, do not rest satisfied with this alone, but promise (their votaries) some other (boon) for the purpose of confirming them in hope, in order that they may be inseparable (adherents of their sect). For they utter something in an inexpressible (tone of) voice, after having laid hands on him who is receiving the redemption. And they allege that they could not easily declare (to another) what is thus spoken unless one were highly tested, or one were at the hour of death, (when) the bishop comes and whispers into the (expiring one's) ear. And this knavish device (is undertaken) for the purpose of securing the constant attendance upon the bishop of (Marcus') disciples, as individuals eagerly panting to learn what that may be which is spoken at the last, by (the knowledge of) which the learner will be advanced to the rank of those admitted into the higher mysteries. And in regard of these I have maintained a silence for this reason, lest at any time one should suppose that I was guilty of disparaging these (heretics). For this does not come within the scope of our present work, only so far as it may contribute to prove from what source (the heretics) have derived the standing-point from which they have taken occasion to introduce the opinions advanced by them. [Hippolytus 6:34]
Now let's demonstrate that Clement - the guy who cites Marcosian opinions verbatim and a leader of the Markan See of Alexandria - refers to a gnostic baptism ritual 'of perfection' as 'the redemption' throughout his writings.
Clement of Alexandria - Those who have had these divine characters impressed on them, ought, I think, to regard wisdom as a fair port whence to embark, to whatever lot in life they turn; and likewise to deem it the calm haven of salvation: wisdom, by which those who have betaken themselves to the Father, have proved good fathers to their children; and good parents to their sons, those who have known the Son; and good husbands to their wives, those who remember the Bridegroom; and good masters to their servants, those who have been redeemed from utter slavery. [Exhortation 10]
Isaac only bore the wood of the sacrifice, as the Lord the wood of the cross. And he laughed mystically, prophesying that the Lord should fill us with joy, who have been redeemed from corruption by the blood of the Lord. Isaac did everything but suffer, as was right, yielding the precedence in suffering to the Word. Furthermore, there is an intimation of the divinity of the Lord in His not being slain. For Jesus rose again after His burial, having suffered no harm, like Isaac released from sacrifice. [Instructor I. 5]
For if we have been regenerated unto Christ, He who has regenerated us nourishes us with His own milk, the Word; for it is proper that what has procreated should forthwith supply nourishment to that which has been procreated. And as the regeneration was conformably spiritual, so also was the nutriment of man spiritual. In all respects, therefore, and in all things, we are brought into union with Christ, into relationship through His blood, by which we are redeemed [ibid I.6]
And this takes place, whenever one hangs on the Lord by faith, by knowledge, by love, and ascends along with Him to where the God and guard of our faith and love is. Whence at last (on account of the necessity for very great preparation and previous training in order both to hear what is said, and for the composure of life, and for advancing intelligently to a point beyond the righteousness of the law) it is that knowledge is committed to those fit and selected for it. It leads us to the endless and perfect end, teaching us beforehand the future life that we shall lead, according to God, and with gods; after we are freed from all punishment and penalty which we undergo, in consequence of our sins, for salutary discipline. After which redemption the reward and the honours are assigned to those who have become perfect; when they have got done with purification, and ceased from all service, though it be holy service, and among saints. Then become pure in heart, and near to the Lord, there awaits them restoration to everlasting contemplation; and they are called by the appellation of gods, being destined to sit on thrones with the other gods that have been first put in their places by the Saviour. [Stromata VII.10]
But be not deceived, thou who hast tasted of the truth, and been reckoned worthy of the great redemption. [Quis Dives 34]
If one should escape the superfluity of riches, and the difficulty they interpose in the way of life, and be able to enjoy the eternal good things; but should happen, either from ignorance or involuntary circumstances, after the seals and redemption, to fall into sins or transgressions so as to be quite carried away; such a man is entirely rejected by God. [ibid 39]
This same idea is reinforced in other gnostic writings always within the same underlying context of Jesus teaching a disciple and guiding him through an initiation which leads to 'liberation' of some sort. So we read:
The (First) Apocalypse of James - 1. It is the Lord who spoke with me: "See now the completion of my redemption. I have given you a sign of these things, James, my brother. For not without reason have I called you my brother, although you are not my brother materially. And I am not ignorant concerning you; so that when I give you a sign - know and hear ... I have brought forth the image of him [the Father] so that the sons of Him-who-is might know what things are theirs and what things are alien (to them). Behold, I shall reveal to you everything of this mystery. For they will seize me the day after tomorrow. But my redemption will be near."
James said, "Rabbi, you have said, 'they will seize me.' But I, what can I do?" He said to me, "Fear not, James. You too will they seize. But leave Jerusalem. For it is she who always gives the cup of bitterness to the sons of light. She is a dwelling place of a great number of archons. But your redemption will be preserved from them."
2. The Lord said to him, "James, thus you will undergo these sufferings. But do not be sad. For the flesh is weak. It will receive what has been ordained for it. But as for you, do not be timid or afraid". The Lord ceased.Now when James heard these things, he wiped away the tears in his eyes and very bitter [...] which is [...]. The Lord said to him, "James, behold, I shall reveal to you your redemption. When you are seized, and you undergo these sufferings, a multitude will arm themselves against you that
Gospel of Philip - "Christ came to ransom some, to save others, to redeem others. He ransomed those who were strangers and made them his own. And he set his own apart, those whom he gave as a pledge according to his plan. It was not only when he appeared that he voluntarily laid down his life, but he voluntarily laid down his life from the very day the world came into being. Then he came first in order to take it, since it had been given as a pledge. It fell into the hands of robbers and was taken captive, but he saved it. He redeemed the good people in the world as well as the evil."
So what are all the haters going to say about that? ...
If you are interested in reading how this observation fits within my greater understanding of the workings of Secret Mark WITHIN the contemporary Alexandrian Church please go here
If you want to read more about how Alexandrian Christianity was rooted in the Jewish traditions of Alexandria, Philo of Alexandria and more feel free to purchase my new book here
