45. Irenaeus writes that the Marcosians identify the redemption with the words "'And I have another baptism to be baptized with, and I hasten eagerly towards it.' Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, "Can ye be baptized with the baptism which I shall be baptized with?"[Mark 10.38] Paul, too, they declare, has often set forth, in express terms, the redemption which is in Christ Jesus; and this was the same which is handed down by them in so varied and discordant forms." [AH i.22.2]We have discussed the identification of the Marcosian concept of the 'redemption' baptism in the middle of chapter 10 of the Gospel of Mark in previous posts. They can be seen here, here, here, here and here.
The fact that Clement of Alexandria only reveals his Alexandrian community's interest in the 'great redemption' in Quis Dives Salvetur - a text which is essentially a commentary on Mark chapter 10:17 - 31 - is noteworthy. As I have noted in other posts, after completing a systematic exposition of THIS SECTION of the gospel of Mark down through to chapter 29 of this text Clement goes on to consult an Alexandrian 'Diatessaron-like' gospel text also used by Origen.
In THIS version of the Gospel of Mark Zacchaeus' example demonstrates how indeed the rich man can be saved and how Christianity was to be distinguished from contemporary ascetic philosophical traditions. Indeed Quis Dives Salvetur can only make sense as a literary text if indeed Clement's gospel of Mark had Zacchaeus' example of using money to help the poor follow Mark 10:17 - 31 as in the Diatessaron and related traditions.
Nevertheless it is Clement's discussion of the 'great redemption' which concludes the scriptural exegesis. Indeed by the very context of Quis Dives Salvetur the 'great redemption' must be in the exact same place as the Marcosians of Irenaeus viz. connected to or just before Mark 10.38. Quis Dives Salevtur is simply nothing more or less than an exegesis of Mark chapter 10.
As such Clement's 'great redemption' must be found somewhere in Mark chapter 10.
Clement of Alexandria writes "[t]his form is cast around us from without, the occasion of our entrance into this world, that we may be able to enter into this common school. But within dwells the hidden Father, and His Son, who died for us and rose with us. This visible appearance cheats death and the devil; for the wealth within, the beauty, is unseen by them. And they rave about the carcase, which they despise as weak, being blind to the wealth within; knowing not what a "treasure in an earthen vessel" we bear ... But be not deceived, thou who hast tasted of the truth, and been reckoned worthy of the great redemption ... O sweet service of loving [souls]! O blessed thoughts of confident [hearts]! O sincere faith of those who fear God alone! O truth of words with those who cannot lie! O beauty of deeds with those who have been commissioned to serve God, to persuade God, to please God, not to touch thy flesh! to speak, but to the King of eternity dwelling in thee.
All the faithful, then, are good and godlike, and worthy of the name by which they are encircled as with a diadem. There are, besides, some, the elect of the elect, and so much more or less distinguished by drawing themselves, like ships to the strand, out of the surge of the world and bringing themselves to safety; not wishing to seem holy, and ashamed if one call them so; hiding in the depth of their mind the ineffable mysteries, and disdaining to let their nobleness be seen in the world; whom the Word calls "the light of the world, and the salt of the earth." This is the seed, the image and likeness of God, and His true son and heir, sent here as it were on a sojourn, by the high administration and suitable arrangement of the Father, by whom the visible and invisible things of the world were created; some for their service, some for their discipline, some for their instruction; and all things are held together so long as the seed remains here; and when it is gathered, these things shall be very quickly dissolved.
For what further need has God of the mysteries of love? And then thou shalt look into the bosom of the Father, whom God the only-begotten Son alone hath declared. And God Himself is love; and out of love to us became feminine. In His ineffable essence He is Father; in His compassion to us He became Mother. The Father by loving became feminine: and the great proof of this is He whom He begot of Himself; and the fruit brought forth by love is love.
For this also He came down. For this He clothed Himself with man. For this He voluntarily subjected Himself to the experiences of men, that by bringing Himself to the measure of our weakness whom He loved, He might correspondingly bring us to the measure of His own strength. And about to be offered up and giving Himself a ransom, He left for us a new Covenant-testament: My love I give unto you. And what and how great is it? For each of us He gave His life, -- the equivalent for all. This He demands from us in return for one another."[Rich Man 34 - 39]
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