Clement References the Mystic Gospel of Mark at the Beginning of the Stromateis

I am still working my way toward the proof that the Alexandrian Gospel of Mark in Quis Dives Salvetur resembled the Diatessaron but I am a very undisciplined person. I tend to notice undisciplined natures. I often say things like 'this is so unprofessional' when I get bad or slow service in a restaurant. I remember when these words came to lips when I was doing business in Rio de Janeiro some years back when my contact was like seven hours late for our meeting in a private home - 'this is very unprofessional,' I said. Then the English translator I hired chimed in, 'yes in Rio everything is unprofessional. Even the prostitutes fall in love with their clients.'

I tell you I have never laughed so hard in all my life.

But anyway folks, before I get to that proof I would like to draw attention to another misunderstanding the 'authorities' who study Clement have adopted from the fourth century Church Fathers.

Nowhere in the authentic writings of Clement is there any reference to him having a teacher called 'Pantanaeus.' That famous passage at the beginning of the Stromateis which Eusebius thinks represents Clement referencing his teacher 'Pantanaeus' is actually a reference to the different GOSPELS that the Alexandrian had come across in his travels.

I have already mentioned all the things that PROVE that the Hypotyposeis clearly was not written by Clement. The arguments here are much stronger than those against the authenticity of To Theodore but then again they aren't as lurid as the organized gay bashing that goes on with the other side. As such they don't attract the same audience.

Nevertheless let's move beyond this and see WHAT the author the Stromateis is actually identifying as the 'Sicilian bee.' The answer should be obvious - he is referring to the 'Secret/Mystic Gospel of Mark' being 'sweeter' than all the other gospels:

Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle, exciting what is in the soul. "For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged." Now this work of mine in writing is not artfully constructed for display; but my memoranda are stored up against old age, as a remedy against forgetfulness, truly an image and outline of those vigorous and animated discourses which I was privileged to hear, and of blessed and truly remarkable men.

Of these the one, in Greece, an Ionic; the other in Magna Graecia: the first of these from Coele-Syria, the second from Egypt, and others in the East. The one was born in the land of Assyria, and the other a Hebrew in Palestine.

When I came upon the last (he was the first in power), having tracked him out concealed in Egypt, I found rest. He, the true, the Sicilian bee, gathering the spoil of the flowers of the prophetic and apostolic meadow, engendered in the souls of his hearers a deathless element of knowledge.

Well, they preserving the tradition of the blessed doctrine derived directly from the holy apostles, Peter, James, John, and Paul, the sons receiving it from the father (but few were like the fathers), came by God's will to us also to deposit those ancestral and apostolic seeds. And well I know that they will exult; I do not mean delighted with this tribute, but solely on account of the preservation of the truth, according as they delivered it. For such a sketch as this, will, I think, be agreeable to a soul desirous of preserving from escape the blessed tradition. [Strom i.1]

If Tatian - i.e. the supposed author of 'the Diatessaron' - is identified as the 'one born in the land of Assyria' how isn't Mark - i.e. the one referred to as being in Alexandria in to Theodore - the other one mentioned in the text?

I needn't mention Smith's ideas regarding the connection between "Secret Mark" and a Hebrew ur-gospel text. The point is that Clement never once says in To Theodore that the Alexandrian text of Mark was preserved in Greek.

Notice also that Clement speaks of receiving 'rest' when he comes into contact that thing 'concealed in Egypt.' This is a reference to the famous passage in the Gospel to the Hebrews/the Gospel of the Egyptians:

Clement of Alexandria (Stromateis i. 9. 45) 'he that wondereth shall reign, and he that reigneth shall rest'.

And here's the ONLY reason that scholars haven't seen it before - Eusebius. Eusebius identifies Pantaenus with the 'Sicilian bee.' That's the only reason.

But Eusebius has been proven wrong before and wrong with specific reference to Clement of Alexandria. I will say it again. Clement is not referencing a man named 'Pantaenus.' He is referencing the original Gospel of Mark that resembled a Diatessaron.

More to follow ...