The Alexandrian Gospel of Mark in Quis Dives Salvetur; A Study of Chapter One of Clement's Work

So I am going to start this slowly just so everyone can see the line of reasoning here. Clement was from Alexandria. He may not have been born there but it is where he rose to some level of prominence within what was - for at least many Christians - the center of their religious universe.

I am going to tackle all the stuff that leads up to Clement citing the passage from his ALEXANDRIAN Gospel of Mark. I hope it will clear the way for the reader seeing that Clement was PREFERRING the Gospel of Mark to other texts.

From there I will demonstrate that this Alexandrian Gospel of Mark resembled a Diatessaron. But once again I will try to tackle this idea in stages.

First, let's see how Clement introduces his quote from Mark and why he uses it.

The original title of the manuscript as we mentioned was quite modest. The words 'A Homily' with no author specified was tacked on to the ending of the nineteen Homilies on Jeremiah.

The point of the work is to demonstrate that Christianity is different from the ascetic philosophers who taught that it is necessary to give up all one's material possessions. Clement will eventually use HIS Gospel of Mark to demonstrate that Jesus taught that the rich should indeed use their wealth to take care of the poor.

The homily begins with Clement on the defensive. He knows that the pagan philosophers seem to go further in their condemnation of wealth, so he wants to explain that the official position of Christianity - which accepts the need of individuals to retain their wealth in order to promote greater good in society should not be mistaken as a sign Christians are, as a group, mere flatterers of the wealthy:

Those who bestow laudatory addresses on the rich appear to me to be rightly judged not only flatterers and base, in vehemently pretending that things which are disagreeable give them pleasure, but also godless and treacherous; godless, because neglecting to praise and glorify God, who is alone perfect and good, "of whom are all things, and by whom are all things, and for whom are all things," they invest with divine honours men wallowing in an execrable and abominable life, and, what is the principal thing, liable on this account to the judgment of God; and treacherous, because, although wealth is of itself sufficient to puff up and corrupt the souls of its possessors, and to turn them from the path by which salvation is to be attained, they stupefy them still more, by inflating the minds of the rich with the pleasures of extravagant praises, and by making them utterly despise all things except wealth, on account of which they are admired; bringing, as the saying is, fire to fire, pouring pride on pride, and adding conceit to wealth, a heavier burden to that which by nature is a weight, from which somewhat ought rather to be removed and taken away as being a dangerous and deadly disease. For to him who exalts and magnifies himself, the change and downfall to a low condition succeeds in turn, as the divine word teaches [cf. Matt 23.12]. [Quis Dives 1]

Of course it is impossible not to see that there seemed to be a disproportionate number of Christians in the Imperial court since the time of Commodus. Ever since the time of Polycarp we see an organized attempt of Christian teachers to 'latch on to' wealthy benefactors.

One could argue that the interpretation which follows of the example of Zacchaeua was being MISUSED by Christians to gain influence with superstitious wealthy Romans. It was as if they were teaching 'give the Church money and you will secure yourself a place in heaven.'

Yet in spite of encouraging this dangerous misconception, Clement defends what has always been the official position of the Alexandrian Church - namely to develop various communities around the largess of wealthy patrons or as Clement writes:

For it appears to me to be far kinder, than basely to flatter the rich and praise them for what is bad, to aid them in working out their salvation in every possible way; asking this of God, who surely and sweetly bestows such things on His own children; and thus by the grace of the Saviour healing their souls, enlightening them and leading them to the attainment of the truth; and whosoever obtains this and distinguishes himself in good works shall gain the prize of everlasting life. [ibid]

Now I know that most of my readers haven't come to terms with any of this but Clement is actually secretly alluding to the existence of 'something more' being contained in a secret Gospel of Mark in Alexandria.

While the context makes it appear as if Clement is speaking of 'rich men' generally, what he is really saying (albeit a deliberately cryptic manner) that Jesus did not give up on THAT RICH MAN who appears to slink away unhappily in Mark 10:17 - 31. Jesus 'healed his soul,' 'enlightened him' and ultimately 'lead him to the truth.'

Clement IS NOT speaking in abstract terms here but in terms of another Gospel. In specific terms then, Clement is saying that Mark 10:17 - 31 PROPERLY concluded with the Zacchaeus narrative (i.e. what appears now in Luke 19:1 - 10) where this same rich man "distinguished himself in good works" and thereby "gained the prize of everlasting life."

There can be no doubt that narrative about Zacchaeus is meant here. It will appear later in Clement's discussion. Yet if that much is granted I wonder how the line which follows also alludes to bits and pieces of the narrative which appears BETWEEN Mark 10:17 - 31 and Luke 19;1 - 10 in the original Alexandrian Gospel of Mark:

But prayer requires a soul that runs its course strong and preserving until the last day of life, and the Christian citizenship requires a disposition that is good and steadfast and that stretches out to fulfill all the Savior's commands. [ibid]

As many commentators on the Diatessaron have noted, this entire section of text from Mark 10:17 - 31 to Luke 19:1 - 10 appeared in a highly harmonized form in passages cited by Clement and Origen outside of the present reference. I think that the reference to prayer 'requiring a soul ... that preserves [itself] until the last day of life' is a reference to the Rich Man and Lazarus narrative which immediately follows Mark 10:17 - 31 in the Diatessaron and the Alexandrian gospel of Origen. The only difference being that I don't believe it originally took the form of a parable.

I have always suspected that - in the original form - the rich man dies and goes to the underworld. He finally sees what Jesus taught him earlier that the commandments of Moses are only useful for the attainment of life rather than eternal life. The 'prayer' which the rich man's soul utters in what follows is where he prays that someone is sent to his father's house to "warn them, so that they will not also come to this place of torment."

The one who emerges from shaul (the underworld) is properly described as an 'apostle' for he has been sent by the Father (cf. Luke 16:27) to warn the world to turn back on their ways and embrace the teachings of Jesus to avoid hell, the place where even the Jewish holy men reside.

Following our reconstructed narrative of Secret Mark Jesus prepares the disciples for the coming of the Son of Man who will suffer many things in Jerusalem. It is at this point that the same rich youth is resurrected in a manner which corresponds to Clement's words here.

Clement writes that "Christian citizenship (i.e. being enrolled in the 'kingdom of heaven') requires a disposition that is good and steadfast and that stretches out to fulfill all the Savior's commands." Remember how the rich youth formerly left dejected from his hearing that he had to give up all his wealth? Now he has been transformed by his experience in the underworld and we see in what follows in the narrative where Jesus went:

where the tomb was, and straightway a great cry was heard from the tomb. And going near, Jesus rolled away the stone from the door of the tomb. And straightaway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand. But the youth, looking upon him, loved him and began to beseech him that he might be with him.

It isn't just Jesus here who stretches his hand out but the rich youth too who has repented from his original reluctance to join the kingdom of heaven. In what follows Jesus will initiate him into a deeper knowledge of the mysteries of that place. The reference to these teachings were deliberately kept out of the exoteric version of the gospel.

Notice it is the mother of the rich youth who comes and asks about the sitting on the divine throne. When Jesus rejoins his beloved disciple it is in Jericho where he explains the practical application of the mysteries imparted to him by Jesus.

Zacchaeus stood up and said to the Lord, "Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount."

And notice how what Jesus says in return seems to be mindful of what was originally declared by the rich man in hell:

Jesus said to him, "Today salvation has come to this house, because this man, too, is a son of Abraham."

Not only has the rich man fulfilled his original request that someone be sent "to my father's house ... let him warn them, so that they will not also come to this place of torment" as Yarbro-Collins notes, there is an ongoing issue with 'who is the true son of Abraham?' throughout the gospel.

If we are to stick to just what Clement deals with here in Quis Dives Salvetur, it is important to note that what is started in Mark 10:17 - 31 are indeed 'settled' in the Diatessaron only the same rich youth reappears as 'Zacchaeus' (zakkai is the Aramaic used where zedek 'righteous,' 'just' is used in Hebrew texts). Yet it also means 'pure' and is thus the equivalent of Cathari.

We can use reverse inference throughout Epiphanius' report about a sect called the 'filthy' (the Borborites) noting that:

Thus some actually call them Borborians. But others call them Koddians - means dish or bowl in Aramaic - because no one can eat with them. Food is served to them separately in their defilement, and no one can even bread with them because of their pollution. And that is why their fellow alien residents, who consider them distinct from themselves, have named them Koddians. But in Egypt the same people are known as Stratiotics and Phibionites, as I said in part earlier. But some call them Zacchaeans and others Barbelites. [Panarion II.3.5]

It should be readily apparent when the we really look at the passage, it is the hostile Church Fathers who identify these souls as 'filthy' or 'defiled' because they have undergone a heretical baptism. Thus 'Zacchaeus' or zakkai here is a ritual state of the baptized in the community. I think it has its roots in the heretical gospel they used, one which clearly understand a gnostic baptism took place somewhere in the material leading up to the identification of the same youth now as being 'pure.'

UPDATE - In case the reader has missed it, the two scriptural references so far ONLY MAKE SENSE if Clement was using a gospel text resembling the Diatessaron. Why's that? The first citation (Matt 23:12) makes no sense in the present discussion. But if Clement's Gospel of Mark cited a few chapters later looked like the Diatessaron you can see why this first citation appears in the discussion, just look my friends:

And while Jesus was going in the way, there came near to him a young man of the rulers, and fell on his knees, and asked him, and said, Good Teacher, what is it that I must do that I may have eternal life? Jesus said unto him, Why callest thou me good, while there is none good but the one, even God? Thou knowest the commandments. If thou wouldest enter into life, keep the commandments. The young Arabic. man said unto him, Which of the commandments? Jesus said unto him, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shall not do injury, Honour thy father and thy mother: and, Love thy neighbour as thyself. That young man said unto him, All these have I kept from my youth: what then is it that I lack? And Jesus looked intently at him, and loved him, and said unto him, If thou wouldest be perfect, what thou lackest is one thing: go away and sell everything that thou hast, and give to the poor, and thou shalt have treasure in heaven: and take thy cross, and follow me. And that young man frowned at this word, and went away feeling sad; for he was very rich. And when Jesus saw his sadness, he looked towards his disciples, and said unto them, How hard it is for them that have possessions to enter the kingdom of God!

Verily I say unto you, It is difficult for a rich man to enter the kingdom of heaven. And I say unto you also, that it is easier for a camel to enter the eye of a needle, than for a rich man to enter the kingdom of God. [i.e.THE SECOND CITATION IN CLEMENT] And the disciples were wondering at these sayings. And Jesus answered and said unto them again, My children, how hard it is for those that rely on their possessions to enter the kingdom of God! And those that were listening wondered more, and said amongst themselves, being agitated, Who, thinkest thou, can be saved? And Jesus looked at them intently, and said unto them, With men this is not possible, but with God it is possible for God to do everything. Simon Cephas said unto him, Lo, we have left everything, and followed thee; what is it, thinkest thou, that we shall have? Jesus said unto them, Verily I say unto you, Ye that have followed me, in the new world, when the Son of man shall sit on the throne of his glory, ye also shall sit on twelve thrones, and shall judge the twelve tribes of Israel. Verily I say unto you, No man leaveth houses, or brothers, or sisters, or father, or mother, or wife, or children, or kinsfolk, or lands, because of the kingdom of God, or for my sake, and the sake of my gospel, who shall not obtain many times as much in this time, and in the world to come inherit eternal life: and now in this time, houses, and brothers, and sisters, and mothers, and children, and lands, with persecution; and in the world to come everlasting life. Many that are first shall be last, and that are last shall be first.

And when the Pharisees heard all this, because of their love for wealth they scoffed at him. And Jesus knew what was in their hearts, and said unto them, Ye are they that justify yourselves before men; while God knows your hearts: the thing that is lofty with men is base before God.

And he began to say, A certain man was rich, and wore silk and purple, and en- joyed himself every day in splendour: and there was a poor man named Lazarus, and he was cast down at the door of the rich man, afflicted with sores, and he longed to fill his belly with the crumbs that fell from the table of that rich man; yea, even the dogs used to come and lick his sores. And it happened that that poor man died, and the angels conveyed him into the bosom of Abraham: and the rich man also died, and was buried. And while he was being tormented in Hades, he lifted up his eyes from afar, and saw Abraham with Lazarus in his bosom. And he called with a loud voice, and said, My father Abraham, have mercy upon me, and send Lazarus to wet the tip of his finger with water, and moisten my tongue for me; for, behold, I am burned in this flame. Abraham said unto him, My son, remember that thou receivedst thy good things in thy life, and Lazarus his afflictions: but now, behold, he is at rest here, and thou art tormented. And in addition to all this, there is between us and you a great abyss placed, so that they that would cross unto you from hence cannot, nor yet from thence do they cross unto us. He said unto him, Then I beseech thee, my father, to send him to my father's house; for I have five brethren; let him go, that they also sin not, and come to the abode of this torment. Abraham said unto him, They have Moses and the prophets; let them hear them. He said unto him, Nay, my father Abraham: but let a man from the dead go unto them, and they will repent. Abraham said unto him, If they listen neither to Moses nor to the prophets, neither if a man from the dead rose would they believe him.

The kingdom of heaven is like a man that is a householder, which went out early in the morning to hire labourers for his vineyard. And he agreed with the labourers on one penny a day for each labourer, and he sent them into his vineyard. And he went out in three hours, and saw others standing in the market idle. He said unto them, Go ye also into my vineyard, and what is right I will pay you. And they went. And he went out also at the sixth and the ninth hour, and did like- wise, and sent them. And about the eleventh hour he went out, and found others standing idle. He said unto them, Why are ye standing the whole day idle? They said unto him, Because no one hath hired us. He said unto them, Go ye also into the vineyard, and what is right ye shall receive. So when evening came, the lord of the vineyard said unto his steward, Call the labourers, and pay them their wages; and begin with the later ones, and end with the former ones. And those of eleven hours came, and received each a penny. When therefore the first came, they supposed that they should receive something more; and they also received each a penny. And when they received it, they spake angrily against the householder, and said, These last worked one hour, and thou hast made them equal with us, who have suffered the heat of the day, and its burden. He answered and said unto one of them, My friend, I do thee no wrong: was it not for a penny that thou didst bargain with me? Take what is thine, and go thy way; for I wish to give this last as I have given thee. Or am I not entitled to do with what is mine what I choose? Or is thine eye perchance evil, because I am good? Thus shall the last ones be first, and the first last. The called are many, and the chosen are few.

And when Jesus entered into the house of one of the chiefs of the Pharisees to eat bread on the sabbath day, and they were watching him to see what he would do, and there was before him a man which had the dropsy, Jesus answered and said unto the scribes and the Pharisees, Is it lawful on the sabbath to heal? But they were silent. So he took him, and healed him, and sent him away. And he said unto them, Which of you shall have his son or his ox fall on the sabbath day into a well, and not lift him up straightway, and draw water for him? And they were not able to answer him a word to that.

And he spake a parable unto those which were bidden there, because he saw them choose the places that were in the highest part of the sitting room: When a man invites thee to a feast, do not go and sit at the head of the room; lest there be there a man more honourable than thou, and he that invited you come and say unto thee, Give the place to this man: and thou be ashamed when thou risest and takest another place. But when thou art invited, go and sit last; so that when he that invited thee cometh, he may say unto thee, My friend, go up higher: and thou shalt have praise before all that were invited with thee. For every one that exalteth himself shall be abased; and every one that abaseth himself shall be exalted. [i.e. THE FIRST GOSPEL CITATION IN CLEMENT]

I keep telling you people, not only does Secret/Mystic Mark resemble the Diatessaron (cf. LGM 2) but the WHOLE ARGUMENT in Quis Dives Salvetur - framed by the Alexandrian Gospel of Mark that Clement employed - HAS TO BE DEVELOPED FROM A TEXT WHICH RESEMBLES THE DIATESSARION.

Wake up people. The Romans have been pulling the wool over your eyes for almost two thousand years AND WE'RE ONLY MADE IT THROUGH TO THE FIRST CHAPTER. There's so much more to show. There's so much more to know.

This discussion continues in a later blog post here.