These things are written in the Gospel according to Mark; and in all the rest correspondingly; although perchance the expressions vary slightly in each, yet all show identical agreement in meaning. But well knowing that the Saviour teaches nothing in a merely human way, but teaches all things to His own with divine and mystic wisdom, we must not listen to His utterances carnally; but with due investigation and intelligence must search out and learn the meaning hidden in them. For even those things which seem to have been simplified to the disciples by the Lord Himself are found to require not less, even more, attention than what is expressed enigmatically, from the surpassing superabundance of wisdom in them. [Quis Dives Salvetur 5]It has already been noted that this bears a very striking resemblance to what is written in To Theodore:
As for Mark, then, during Peter's stay in Rome he wrote an account of the Lord's doings, not, however, declaring all of them, nor yet hinting at the mystic ones, but selecting what he thought most useful for increasing the faith of those who were being instructed. But when Peter died a martyr, Mark came over to Alexandria, bringing both his own notes and those of Peter, from which he 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. [To Theodore I.15 - II.2]
If Quis Dives Salvetur and To Theodore are assumed to have been written by the same author then one would have to suppose that only the 'additional material' in the Alexandrian gospel of Mark were worthy of being deigned, 'mystic' sayings. Isn't it utterly significant that nowhere in Clement's writings does he actually reference a single saying in Mark as 'mystic'? Indeed many have noted he seems to avoiding citing from Mark at all.
What are the critics of Smith's discovery going to say? It's impossible to argue that Clement did not think the gospel had 'mystic sayings' because of what is written in Clement's other works. Indeed Clement alludes to Jesus making 'mystic pronouncements' - he just refuses to say where in the gospel these sayings are to be found. The odd thing about this of course is that the aforementioned citation from Quis Dives Salvetur would imply at least that Mark had such sayings. Yet Clement again, refuses to say what and where they are to be found in the gospel. This certainly seems to echo the sense of what is said in to Theodore.
If we leave aside to Theodore for a moment, it is clear from Quis Dives Salvetur that Clement understands Mark to contain 'divine and mystic wisdom.' There is a strangely ambiguous reference here which hasn't been fully appreciated. Apparently, though he is citing from Mark in what follows, he makes note that the parallel sayings in the other gospels differ in appearance but have the exact same meaning. Nevertheless he goes on to note that while Jesus "teaches all things to His own with divine and mystic wisdom" there are two types of sayings - (a) those "which seem to have been simplified to the disciples by the Lord Himself" and (b) that which "is expressed enigmatically, from the surpassing superabundance of wisdom in them."
There is a single synoptic saying which Clement references as having a 'mystic' meaning - Mat 23.37/Luke 13.34 - and it is of the (a) variety. Clement says that this saying describes 'the simplicity of children.' By contrast almost every other writer Clement describes points to the deeper 'mystic' truth - or indeed 'the mystic word' - reserved for the 'perfect' instead of the gospel. Deep mystic truths of the Law are mentioned. The Apostolikon is the most common source of spiritual knowledge of the mystic logos reserved for the 'perfect' but so too, the Epistle of Barnabas, Philo of Alexandria, the Pythagoreans and Plato.
Clement's refusal to reference a single 'deep' mystic sayings of Jesus in the gospel reserved for the perfect is quite astounding. The apostle keeps referencing a 'secret wisdom' where the mysteries of God were hidden but there are apparently no 'mystical sayings' in the gospel of Mark or any synoptic text for that matter. This doesn't make sense. The only explanation which seems to work is that Clement in his public works is engaged in the kind of ritual silence or deception which he makes explicit in to Theodore.
Here are all of Clement's references to the word 'mystic' outside of To Theodore:
And it was this which was signified by the dumbness of Zacharias, which waited for fruit in the person of the harbinger of Christ, that the Word, the light of truth, by becoming the Gospel, might break the mystic silence of the prophetic enigmas. [Prot. 1.1]
And what if I go over the mysteries? I will not divulge them in mockery, as they say Alcibiades did, but I will expose right well by the word of truth the sorcery hidden in them; and those so-called gods of yours, whose are the mystic rites, I shall display, as it were, on the stage of life, to the spectators of truth. [ibid 1.2]
Demeter and Proserpine have become the heroines of a mystic drama; and their wanderings, and seizure, and grief, Eleusis celebrates by torchlight processions. [ibid]
And the useless symbols of this mystic rite it will not be useless to exhibit for condemnation [ibid]
What are these mystic chests?--for I must expose their sacred things, and divulge things not fit for speech. Are they not sesame cakes, and pyramidal cakes, and globular and flat cakes, embossed all over, and lumps of salt, and a serpent the symbol of Dionysus Bassareus? And besides these, are they not pomegranates, and branches, and rods, and ivy leaves? and besides, round cakes and poppy seeds? And further, there are the unmentionable symbols of Themis, marjoram, a lamp, a sword, a woman's comb, which is a euphemism and mystic expression for the muliebria. [ibid]
As a mystic memorial of this incident, phalloi are raised aloft in honour of Dionysus through the various cities. [ibid]
For, after the fashion of Niobe, or, to express myself more mystically, like the Hebrew woman called by the ancients Lot's wife, are ye not turned into a state of insensibility? [ibid 10]
O divine mystery!--vanquished the serpent, and enslaved the tyrant death; and, most marvellous of all, man that had been deceived by pleasure, and bound fast by corruption, had his hands unloosed, and was set free. O mystic wonder! The Lord was laid low, and man rose up; and he that fell from Paradise receives as the reward of obedience something greater [than Paradise]--namely, heaven itself.[ibid 11]
And that He calls us chickens the Scripture testifies: 'As a hen gathereth her chickens under her wings." Thus are we the Lord's chickens; the Word thus marvellously and mystically describing the simplicity of childhood.' (θαυμαστῶς πάνυ καὶ μυστικῶς τοῦ λόγου τὴν ἁπλότητα τῆς ψυχῆς εἰς ἡλικίαν ὑπογραφομένου παιδικήν). [Paed 1.5]
He also, delivered from death, laughed, sporting and rejoicing with his spouse, who was the type of the Helper of our salvation, the Church, to whom the stable name of endurance is given; for this cause surely, because she alone remains to all generations, rejoicing ever, subsisting as she does by the endurance of us believers, who are the members of Christ. And the witness of those that have endured to the end, and the rejoicing on their account, is the mystic sport (αὕτη {δέ} ἐστιν ἡ μυστικὴ παιδιὰ), and the salvation accompanied with decorous solace which brings us aid. [ibid 1.5]
And he laughed mystically (Ἐγέλα δὲ μυστικῶς), 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 [ibid]
But the Lord Christ, the fruit of the Virgin, did not pronounce the breasts of women blessed, nor selected them to give nourishment; but when the kind and loving Father had rained down the Word, Himself became spiritual nourishment to the good. O mystic marvel (Ὢ θαύματος μυστικοῦ)! The universal Father is one, and one the universal Word; and the Holy Spirit is one and the same everywhere, and one is the only virgin mother. I love to call her the Church. This mother, when alone, had not milk, because alone she was not a woman. But she is once virgin and mother--pure as a virgin, loving as a mother. And calling her children to her, she nurses them with holy milk, viz., with the Word for childhood [ibid 1.6]
Here is to be noted the mystery of the bread (Ἐνταῦθα τὸ μυστικὸν τοῦ ἄρτου), inasmuch as He speaks of it as flesh, and as flesh, consequently, that has risen through fire, as the wheat springs up from decay and germination; and, in truth, it has risen through fire for the joy of the Church, as bread baked. But this will be shown by and by more clearly in the chapter on the resurrection. [ibid 1.7]
Wherefore the Holy Spirit in the apostle, using the voice of the Lord, says mystically (Διὰ τοῦτο ἄρα μυστικῶς τὸ ἐν τῷ ἀποστόλῳ ἅγιον πνεῦμα τῇ τοῦ κυρίου ἀποχρώμενον φωνῇ), "I have given you milk to drink." 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. [ibid]
Who, then, would train us more lovingly than He? Formerly the older people had an old covenant, and the law disciplined the people with fear, and the Word was an angel; but to the fresh and new people has also been given a new covenant, and the Word has appeared, and fear is turned to love, and that mystic angel is born--Jesus (καὶ ὁ μυστικὸς ἐκεῖνος ἄγγελος Ἰησοῦς τίκτεται)[ibid 1.7]
Accordingly, as wine is blended with water, so is the Spirit with man. And the one, the mixture of wine and water, nourishes to faith; while the other, the Spirit, conducts to immortality. And the mixture of both--of the water and of the Word--is called Eucharist, renowned and glorious grace; and they who by faith partake of it are sanctified both in body and soul. For the divine mixture, man, the Father's will has mystically compounded by the Spirit and the Word (τοῦ πατρικοῦ βουλήματος πνεύματι καὶ λόγῳ συγκιρνάντος μυστικῶς). [ibid 2.2]
The Scripture, accordingly, has named wine the symbol of the sacred blood (Μυστικὸν ἄρα σύμβολον ἡ γραφὴ αἵματος ἁγίου οἶνον ὠνόμασεν); but reproving the base tippling with the dregs of wine, it says: "Intemperate is wine, and insolent is drunkenness." [ibid]
"Besides, it shows the Lord's passion, if you understand it mystically thus (Ἀλλὰ καὶ πάθος ἐμφαίνει δεσποτικὸν μυστικῶς ταύτῃ νοοῦσι): the oil (elaion) is the Lord Himself, from whom comes the mercy (eleos) which reaches us. But the ointment, which is adulterated oil, is the traitor Judas, by whom the Lord was anointed on the feet, being released from His sojourn in the world. For the dead are anointed. And the tears are we repentant sinners, who have believed in Him, and to whom He has forgiven our sins. [ibid 2.8]
"I can also show you another mystic meaning in it (i.e. the crown of thorns - Ἔχοιμ´ ἄν σοι καὶ ἄλλο μυστικὸν ἐνταῦθα εἰπεῖν). For when the Almighty Lord of the universe began to legislate by the Word, and wished His power to be manifested to Moses, a godlike vision of light that had assumed a shape was shown him in the burning bush (the bush is a thorny plant); but when the Word ended the giving of the law and His stay with men, the Lord was again mystically crowned with thorn (ὁ κύριος μυστικῶς αὖθις ἀναστέφεται ἀκάνθῃ). On His departure from this world to the place whence He came, He repeated the beginning of His old descent, in order that the Word beheld at first in the bush, and afterwards taken up crowned by the thorn, might show the whole to be the work of one power [ibid]
"But those who are permitted to marry have need of the Pedagogue, so that they might not fulfill the mystic rites of nature during the day nor have intercourse after coming home from church (ὡς μὴ μεθ´ ἡμέραν τὰ μυστικὰ τῆς φύσεως ἐκτελεῖσθαι ὄργια μηδὲ ἐξ ἐκκλησίας) or from the marketplace or early in the morning like a rooster, for these are the proper times for prayer and reading and the other deeds done during the day. [ibid 2.10]
"Thus in the Philebus, Plato, who had been the disciple of the barbarian philosophy, mystically called those Atheists who destroy and pollute, as far as in them lies, the Deity dwelling in them (Ταύτῃ τοι καὶ Πλάτων ἐν Φιλήβῳ ὁ τῆς βαρβάρου μαθητὴς φιλοσοφίας ἀθέους κέκληκε μυστικῶς τοὺς τὸν θεὸν τὸν ἔνοικον αὐτοῖς)--that is, the Logos--by association with their vices." [ibid]
Esther alone we find justly adorned. The spouse adorned herself mystically for her royal husband [ibid 3.2]
But there are those, that do nothing but make the churches resound with a kiss, not having love itself within. For this very thing, the shameless use of a kiss, which ought to be mystic, occasions foul suspicions and evil reports. [ibid 3.11]
But salutations of beloved ones in the ways, full as they are of foolish boldness, are characteristic of those who wish to be conspicuous to those without, and have not the least particle of grace. For if it is proper mystically in the closet to pray to God, it will follow that we are also to greet mystically our neighbour, whom we are commanded to love second similarly to God, within doors, redeeming the time. [ibid]
"For why do not all know the truth? why is not righteousness loved, if righteousness belongs to all? But the mysteries are delivered mystically (ἀλλὰ γὰρ τὰ μυστήρια μυστικῶς παραδίδοται), that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding. "God gave to the Church, some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." [Str. 1.1]
"as also Pythagoras did with the same persons, by whom he was circumcised, that he might enter the adytum and learn from the Egyptians the mystic philosophy (τὰ ἄδυτα κατελθὼν τὴν μυστικὴν παρ´ Αἰγυπτίων ἐκμάθοι φιλοσοφίαν) [ibid 1.15]
"three mystic intervals completed in six weeks" (Τρία διαστήματα μυστικὰ ἓξ ἑβδομάσι τελειούμενα). [ibid 1.21]
And he had a third name in heaven, after his ascension, as the mystics (οἱ μύσται) say -- Melchi. [ibid 1.23]
And the mystics say (οἱ μύσται) that he slew the Egyptian by a word only; as, certainly, Peter in the Acts is related to have slain by speech those who appropriated part of the price of the field, and lied. [ibid]
"Apollo, interpreted mystically by 'privation of many,' means the one God (Ἀπόλλων μέντοι μυστικῶς κατὰ στέρησιν) [ibid 1.24]
"Accordingly, Barnabas says mystically (μέλει μυστικῶς ὁ Βαρνάβας), 'May God who rules the universe vouchsafe also to you wisdom, and understanding, and science, and knowledge of His statutes, and patience. Be therefore God-taught, seeking what the Lord seeks from you, that He may find you in the day of judgment lying in wait for these things.'" [ibid 2.18]
"That is why they give the mysterious command to abstain from beans (Ταύτῃ μυστικῶς ἀπαγορεύουσι κυάμοις χρῆσθαι), not because pulse leads to flatulence." [ibid 3.3]
"There are some who call Aphrodite Pandemos a mystical communion (Εἰσὶν δ´ οἳ τὴν πάνδημον Ἀφροδίτην κοινωνίαν μυστικὴν ἀναγορεύουσιν). [ibid 3.4]
"Right mystically and sacredly the apostle (Μυστικώτατα καὶ ὁσιώτατα ὁ ἀπόστολος διδάσκων), teaching us the choice which is truly gracious, not in the way of rejection of other things as bad, but so as to do things better than what is good, has spoken, saying, 'So he that giveth his virgin in marriage doeth well; and he that giveth her not doeth better; as far as respects seemliness and undistracted attendance on the Lord.' [ibid 4.23]
"For he is not created formless and shapeless in the workshop of nature, where mystically the production of man is accomplished (ἔνθα μυστικῶς ἀνθρώπου ἐκτελεῖται γένεσις), both art and essence being common." [ibid]
"Accordingly that Pythagorean saying was mystically uttered respecting us (Μυστικῶς οὖν ἐφ´ ἡμῶν καὶ τὸ Πυθαγόρειον ἐλέγετο), 'that man ought to become one.'" [ibid]
"The covering, then, the barrier of popular unbelief, was stretched in front of the five pillars, keeping back those in the surrounding space. So very mystically the five loaves are broken by the Saviour (ταύτῃ τοι μυστικώτατα πέντε), and fill the crowd of the listeners." [ibid 5.6]
"Further, the mystic name of four letters (παλαιῶν, ἀτὰρ καὶ τὸ τετράγραμμον ὄνομα τὸ μυστικόν) which was affixed to those alone to whom the adytum was accessible, is called Jave, which is interpreted, 'Who is and shall be.'" [ibid]
"But the face is a symbol of the rational soul, and the wings are the lofty ministers and energies of powers fight and left; and the voice is delightsome glory in ceaseless contemplation. Let it suffice that the mystic interpretation has advanced so far (Ἀπόχρη μέχρι τοῦδε προχωρῆσαι τὴν μυστικὴν ἑρμηνείαν) [ibid]
"Similarly David sings: 'For, lo, Thou hast loved truth; the obscure and hidden things of wisdom hast Thou showed me.' 'Day utters speech to day' (what is clearly written), 'and night to night proclaims knowledge' which is hidden in a mystic veil (τὴν ἐπικεκρυμμένην μυστικῶς); 'and there are no words or utterances whose voices shall not be heard' by God, who said, 'Shall one do what is secret, and I shall not see him?'" [ibid 5.10]
Akin to this is what the holy Apostle Paul says, preserving the prophetic and truly ancient secret from which the teachings that were good were derived by the Greeks (Ἀδελφὰ τούτοις ὁ ἅγιος ἀπόστολος Παῦλος λέγει, τὴν προφητικὴν καὶ τῷ ὄντι ἀρχαίαν σῴζων ἐπίκρυψιν, ἀφ´ ἧς τὰ καλὰ τοῖς Ἕλλησιν ἐρρύη δόγματα): 'Howbeit we speak wisdom among them who are perfect; but not the wisdom of this world, or of the princes of this world, that come to nought; but we speak the wisdom of God hidden in a mystery.' Then proceeding, he thus inculcates the caution against the divulging of his words to the multitude in the following terms: 'And I, brethren, could not speak to you as to spiritual, but as to carnal, even to babes in Christ. I have fed you with milk, not with meat: for ye were not yet able; neither are ye now able. For ye are yet carnal.' If, then, 'the milk' is said by the apostle to belong to the babes, and 'meat' to be the food of the perfect (τὸ βρῶμα δὲ τῶν τελείων), milk will be understood to be catechetical instruction -- the first food, as it were, of the soul. And meat is the mystic contemplation (βρῶμα δὲ ἡ ἐποπτικὴ θεωρία); for this is the flesh and the blood of the Word, that is, the comprehension of the divine power and essence. 'Taste and see that the Lord is Chrestos (ὅτι χρηστὸς ὁ κύριος).' [ibid 10]
And was it not this which the prophet meant, when he ordered unleavened cakes to be made, intimating that the truly sacred mystic word (τὸν λόγον ἐν μυστηρίῳ), respecting the unbegotten and His powers, ought to be concealed? [ibid 5.12]
"Let them then know that what is called matter by them, is said by them to be without quality, and without form, and more daringly said by Plato to be non-existence. And does he not say very mystically (μυστικώτατα), knowing that the true and real first cause is one, in these very words: "Now, then, let our opinion be so. As to the first principle or principles of the universe, or what opinion we ought to entertain about all these points, we are not now to speak, for no other cause than on account of its being difficult to explain our sentiments in accordance with the present form of discourse." [ibid 5.14]
"And more mystically the Boeotian Pindar (υστικώτερον δὲ ὁ μὲν Βοιώτιος Πίνδαρος), being a Pythagorean, says: 'One is the race of gods and men, And of one mother both have breath;' that is, of matter." [ibid]
"And as knowledge (gnosis) is not born with men, but is acquired, and the acquiring of it in its elements demands application, and training, and progress; and then from incessant practice it passes into a habit; so, when perfected in the mystic habit (οὕτως ἐν ἕξει τελειωθεῖσα τῇ μυστικῇ ἀμετάπτωτος), it abides, being infallible through love." [ibid 6.9]
"And now also the whole economy which prophesied of the Lord appears indeed a parable to those who know not the truth, when one speaks and the rest hear that the Son of God -- of Him who made the universe -- assumed flesh, and was conceived in the virgin's womb (as His material body was produced), and subsequently, as was the case, suffered and rose again, being 'to the Jews a stumbling-block, and to the Greeks foolishness,' as the apostle says. But on the Scriptures being opened up, and declaring the truth to those who have ears, they proclaim the very suffering endured by the flesh, which the Lord assumed, to be 'the power and wisdom of God.' And finally, the parabolic style of Scripture being of the greatest antiquity, as we have shown, abounded most, as was to be expected, in the prophets, in order that the Holy Spirit might show that the philosophers among the Greeks, and the wise men among the Barbarians besides, were ignorant of the future coming of the Lord, and of the mystic teaching that was to be delivered by Him." (αὐτοῦ παραδοθησομένην μυστικὴν διδασκαλίαν) [ibid 6.14]
"And the ark which held them will then be the knowledge of divine and human things and wisdom. And perhaps the two tables themselves may be the prophecy of the two covenants. They were accordingly mystically renewed, as ignorance along with sin abounded."(Ἀνεκαινίσθησαν οὖν μυστικῶς) [ibid 6.16]
"It is to those who know hebdomad and ogdoad of the the mystic word (i.e. the Law) that the blessed David delivers clearly, praise thus (Σαφῶς δὲ τὸν περὶ ἑβδομάδος τε καὶ ὀγδοάδος μυστικὸν λόγον τοῖς γιγνώσκουσι παραδίδωσιν ὁ μακάριος Δαβὶδ ὧδέ πως ψάλλων): "Our years were exercised like a spider. The days of our years in them are seventy years; but if in strength, eighty years. And that will be to reign." [ibid 6.17]
"He, then, having received the things respecting God from the mystic choir of the truth itself (Ἀξιολόγως [ὁ] γοῦν τὰ περὶ θεοῦ διειληφώς, 〈δεδιδαγμένος〉 πρὸς αὐτῆς τῆς ἀληθείας χοροῦ μυστικοῦ), employs language which urges the magnitude of virtue in accordance with its worth; and shows its results with an inspired elevation of prayer, being associated gnostically, as far as possible, with intellectual and spiritual objects." [ibid 7.7]
"Knowledge is therefore quick in purifying, and fit for that acceptable transformation to the better. Whence also with ease it removes [the soul] to what is akin to the soul, divine and holy, and by its own light conveys man through the mystic stages of advancement (τὰς προκοπὰς τὰς μυστικὰς τὸν ἄνθρωπον); till it restores the pure in heart to the crowning place of rest; teaching to gaze on God, face to face, with knowledge and comprehension. For in this consists the perfection of the gnostic soul, in its being with the Lord, where it is in immediate subjection to Him, after rising above all purification and service." [ibid 7.10]
"After showing a little peep-hole to those who love to contemplate the Church from the law of sacrifices respecting clean and unclean animals - inasmuch as thus the common Jews and the heretics are distinguished mystically (περί τε Ἰουδαίων τῶν χυδαίων περί τε τῶν αἱρέσεων μυστικῶς διακρινομένων) from the divine Church - let us bring the discourse to a close." [ibid 7.18; end of the Stromateis]
