But "naked man with naked man," and the other things about which you wrote, are not found ... [and] the many other things about which you wrote both seem to be, and are, falsifications (ψευσματα). Now the true exegesis (εξηγησις), and that which accords with the true philosophy (την αληθη φιλοσοφιαν) ... [to Theod. 3.13 - 18]It is unfortunate that what follows is not recorded, but I am fairly certain that it has something to do with a further clarification about the 'love' described in the Letter to Theodore between Jesus and his disciple, that it has nothing to do with homosexuality, and this may account for the reason why the material wasn't copied.
How am I so sure about this? It is because Clement consistently interprets the word 'philosophy' as the love between man and Jesus, who is the 'Wisdom of God' (the Greek word φιλοσοφια literally breaks down into the 'love' of 'Wisdom').
It was a passage in the Exhortation to the Greeks which gave me this insight. Clement, clearly responding to an original criticism of his tradition by Celsus the pagan critic, notes:
we have as our teacher Him that filled the universe with His holy energies in creation, salvation, beneficence, legislation, prophecy, teaching, we have the Teacher from whom all instruction comes; and the whole world, with Athens and Greece, has already become the domain of the Word. For you, who believed the poetical fable which designated Minos the Cretan as the bosom friend (επιστήθιοσ φίλοσ) of Zeus, will not refuse to believe that we who have become the disciples of God have received the only true wisdom; and that which the chiefs of philosophy only guessed at, the disciples of Christ have both apprehended and proclaimed. And the one whole Christ is not divided: "There is neither barbarian, nor Jew, nor Greek, neither male nor female, but a new man," transformed by God's Holy Spirit. Further, the other counsels and precepts are unimportant, and respect particular things,--as, for example, if one may marry, take part in public affairs, beget children; but the only command that is universal, and over the whole course of existence, at all times and in all circumstances, tends to the highest end, viz., life, is piety, --all that is necessary, in order that we may live for ever, being that we live in accordance with it. [Exhortation 11]
The image of King Minos sitting in the bosom of the father god of the Greek pantheon is clearly what is prompting this discussion.
While there is nothing specifically 'homosexual' about the reference, Minos as the 'bosom friend' of God is a clear expression of the correct type of 'love' between man and man-god. I can't help put feel there is something significant about the reference to the 'true philosophy' at the end of the discussion which is connected to a consistent use of the same terminology throughout the writings of Clement. In order to demonstrate this effectively let's just start with an important reference in Stromata Book Five:
Respecting faith we have adduced sufficient testimonies of writings among the Greeks. But in order not to exceed bounds, through eagerness to collect a very great many also respecting hope and love, suffice it merely to say that in the Crito Socrates, who prefers a good life and death to life itself, thinks that we have hope of another life after death.I think there are profound similarities between what is being referenced here and the more explicit discussion in to Theodore. Yes to be certain there is no EXPLICIT reference to 'Secret Mark' but the conversation begins with the idea of 'another life' after death and then proceeds to reference a 'procreation' of the soul, a begeting in 'Jesus Christ' in the following terms:
Also in the Phaedrus he says, "That only when in a separate state can the soul become partaker of the wisdom which is true, and surpasses human power; and when, having reached the end of hope by philosophic love, desire shall waft it to heaven, then," says he, "does it receive the commencement of another, an immortal life." And in the Symposium he says, "That there is instilled into all the natural love of generating what is like, and in men of generating men alone, and in the good man of the generation of the counterpart of himself. But it is impossible for the good man to do this without possessing the perfect virtues, in which he will train the youth who have recourse to him." And as he says in the Theaetetus, "He will beget and finish men. For some procreate by the body, others by the soul;" since also with the barbarian philosophers to teach and enlighten is called to regenerate; and "I have begotten you in Jesus Christ," says the good apostle somewhere.
Empedocles, too, enumerates friendship among the elements, conceiving it as a combining love: "Which do you look at with your mind; and don't sit gaping with your eyes."
Parmenides, too, in his poem, alluding to hope, speaks thus: "Yet look with the mind certainly on what is absent as present, For it will not sever that which is from the grasp it has of that which is Not, even if scattered in every direction over the world or combined."
For he who hopes, as he who believes, sees intellectual objects and future things with the mind. If, then, we affirm that aught is just, and affirm it to be good, and we also say that truth is something, yet we have never seen any of such objects with our eyes, but with our mind alone. Now the Word of God says, "I am the truth." The Word is then to be contemplated by the mind. "Do you aver," it was said, "that there are any true philosophers?" "Yes," said I, "those who love to contemplate the truth." In the Phaedrus also, Plato, speaking of the truth, shows it as an idea. Now an idea is a conception of God; and this the barbarians have termed the Word of God. The words are as follow: "For one must then dare to speak the truth, especially in speaking of the truth. For the essence of the soul, being colourless, formless, and intangible, is visible only to God, its guide." Now the Word issuing forth was the cause of creation; then also he generated himself, "when the Word had become flesh," that He might be seen. The righteous man will seek the discovery that flows from love, to which if he haste he prospers. For it is said, "To him that knocketh, it shall be opened: ask, and it shall be given to you." "For the violent that storm the kingdom " are not so in disputations speeches; but by continuance in a right life and unceasing prayers, are said "to take it (i.e. the kingdom of heaven) by force," wiping away the blots left by their previous sins.
"You may obtain wickedness, even in great abundance?
And him who toils God helps; For the gifts of the Muses, hard to win, Lie not before you, for any one to bear away."
The knowledge of ignorance is, then, the first lesson in walking according to the Word. An ignorant man has sought, and having sought, he finds the teacher; and finding has believed, and believing has hoped; and henceforward having loved, is assimilated to what was loved -- endeavouring to be what he first loved. Such is the method Socrates shows Alcibiades, who thus questions: "Do you not think that I shall know about what is right otherwise?" "Yes, if you have found out." "But you don't think I have found out?" "Certainly, if you have sought."
"Then you don't think that I have sought?" "Yes, if you think you do not know." So with the lamps of the wise virgins, lighted at night in the great darkness of ignorance, which the Scripture signified by "night." Wise souls, pure as virgins, understanding themselves to be situated amidst the ignorance of the world, kindle the light, and rouse the mind, and illumine the darkness, and dispel ignorance, and seek truth, and await the appearance of the Teacher.
"The mob, then," said I, "cannot become a philosopher."
"Many rod-bearers there are, but few Bacchi," according to Plato. "For many are called, but few chosen." "Knowledge is not in all," says the apostle. "And pray that we may be delivered from unreasonable and wicked men: for all men have not faith." And the Poetics of Cleanthes, the Stoic, writes to the following effect: "Look not to glory, wishing to be suddenly wise, And fear not the undiscerning and rash opinon of the many; For the multitude has not an intelligent, or wise, or right judgment, And it is in few men that you will find this."
And more sententiously the comic poet briefly says: "It is a shame to judge of what is right by much noise."
For they heard, I think, that excellent wisdom, which says to us, "Watch your opportunity in the midst of the foolish, and in the midst of the intelligent continue." And again, "The wise will conceal sense." For the many demand demonstration as a pledge of truth, not satisfied with the bare salvation by faith.
"But it is strongly incumbent to disbelieve the dominant wicked, And as is enjoined by the assurance of our muse, Know by dissecting the utterance within your breast."
"For this is habitual to the wicked," says Empedocles, "to wish to overbear what is true by disbelieving it." And that our tenets are probable and worthy of belief, the Greeks shall know, the point being more thoroughly investigated in what follows. For we are taught what is like by what is like. For says Solomon, "Answer a fool according to his folly." Wherefore also, to those that ask the wisdom that is with us, we are to hold out things suitable, that with the greatest possible ease they may, through their own ideas, be likely to arrive at faith in the truth. For "I became all things to all men, that I might gain all men." Since also "the rain" of the divine grace is sent down "on the just and the unjust." "Is He the God of the Jews only, and not also of the Gentiles? Yes, also of the Gentiles: if indeed He is one God," exclaims the noble apostle.
But since they will believe neither in what is good justly nor in knowledge unto salvation, we ourselves reckoning what they claim as belonging to us, because all things are God's; and especially since what is good proceeded from us to the Greeks, let us handle those things as they are capable of hearing. For intelligence or rectitude this great crowd estimates not by truth, but by what they are delighted with. And they will be pleased not more with other things than with what is like themselves. For he who is still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul, which the Saviour confers, like the uninitiated at the mysteries, or the unmusical at dances, not being yet pure and worthy of the pure truth, but still discordant and disordered and material, must stand outside of the divine choir. "For we compare spiritual things with spiritual." Wherefore, in accordance with the method of concealment, the truly sacred Word truly divine and most necessary for us, deposited in the shrine of truth, was by the Egyptians indicated by what were called among them adyta, and by the Hebrews by the veil. Only the consecrated -- that is, those devoted to God, circumcised in the desire of the passions for the sake of love to that which is alone divine -- were allowed access to them. For Plato also thought it not lawful for "the impure to touch the pure." [Strom 5.4]
the first lesson in walking according to the Word. An ignorant man has sought, and having sought, he finds the teacher; and finding has believed, and believing has hoped; and henceforward having loved, is assimilated to what was loved -- endeavouring to be what he first loved
I find this a perfect encapsulation of LGM 1 which begins with the rich youth metaphorically 'in the darkness' of a grave and proceeds to a state of 'life after death':
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 (ηγαπησεν) and began to beseech him that he might be with him. And going out of the tomb, they came into the house of the youth, for he was rich. And after six days Jesus gave charge to him (επέταξεν), and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the Kingdom of God. [to Theod. 3.1 - 10]
I cannot help but think that 'being with Jesus' is the very significance of the reference in the Stromateis to the hope "to be assimilated to what was loved." In other words, we have at last found an implicit demonstration of Clement incorporating LGM 1 into the Stromateis, and it is a core teaching.
Moreover the reference to 'truth' makes clear that Jesus was understood to be a 'living presence" in the adyton. My guess again is that it is the episcopal throne and the one sitting on it - viz. the Pope - is envisioned as participating in Jesus's divinity. At first we read in the Stromateis the citation of:
For says Solomon, "Answer a fool according to his folly." Wherefore also, to those that ask the wisdom that is with us, we are to hold out things suitable, that with the greatest possible ease they may, through their own ideas, be likely to arrive at faith in the truth.which in turn followed by the reference to a incremental revelation of truth:
let us handle those things as they are capable of hearing. For intelligence or rectitude this great crowd estimates not by truth, but by what they are delighted with. And they will be pleased not more with other things than with what is like themselves. For he who is still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul, which the Saviour confers, like the uninitiated at the mysteries, or the unmusical at dances, not being yet pure and worthy of the pure truth, but still discordant and disordered and material, must stand outside of the divine choir. "For we compare spiritual things with spiritual." Wherefore, in accordance with the method of concealment, the truly sacred Word truly divine and most necessary for us, deposited in the shrine of truth, was by the Egyptians indicated by what were called among them adyta, and by the Hebrews by the veil. Only the consecrated -- that is, those devoted to God, circumcised in the desire of the passions for the sake of love to that which is alone divine -- were allowed access to them. For Plato also thought it not lawful for "the impure to touch the pure."
I cannot help but see that the reference to the adyton, the veil and 'the truth' within it are all strikingly similar to what is to Theodore as is the citation of the Wisdom of Solomon, the reference to 'darkness,' 'blindness' and 'purity':
For, "Not all true things are to be said to all men". For this reason the Wisdom of God, through Solomon, advises, "Answer the fool from his folly", teaching that the light of the truth should be hidden from those who are mentally blind. Again it says, "From him who has not shall be taken away", and "Let the fool walk in darkness". But we are "children of Light", having been illuminated by "the dayspring" of the spirit of the Lord "from on high", and "Where the Spirit of the Lord is", it says, "there is liberty", for "All things are pure to the pure". [to Theod. 2.13 - 19]We have just started our discussion of the 'philosophy' as the 'right kind of love' between man and man(god) and I wonder, are there still people out there who think that Clement didn't write the Letter to Theodore? Seriously. If only the 'professional' scholars had framed things in these terms, there wouldn't even be a debate over the authenticity of the letter ...
