Μυστικὸν ἄρα σύμβολον ἡ γραφὴ αἵματος ἁγίου οἶνον ὠνόμασεν) [Paed. 2.2]
the Scripture has named wine a mystic symbol of holy blood.
I think it is terribly important to retain the definite article - i.e. the scripture ἡ γραφὴ - to make clear that Clement is citing a specific reading from his gospel. I have already started to demonstrated that this gospel is either one and the same or related to the Marcionite gospel (see previous post). Yet I think we can do one better. This unknown gospel is identified as containing 'mystic' sayings. This can't be coincidental when we see Clement speak of a 'mystic' gospel of Mark used by his Alexandrian community.
I have always suspected that Morton Smith's assumptions about magic and secrecy missed the real context for the gospel. I think it is a much more fruitful line of inquiry to examine the manner in which 'the mystic gospel' was so called because it emphasized that Jesus acted 'mystically' or in this case - symbolically. I think that none of us would be surprised to find out that the 'mystic' gospel was heavily influenced by Platonism. This would make it the text criticized by Celsus in his anti-Christian polemic and moreover is one and the same with the text misused by the Platonizing Carpocratians and Marcionites (cf. Strom. Book 3). In this way we finally have a way of proving an independent attestation for the existence of a 'mystic gospel' - i.e. one which emphasized Jesus introducing the sacraments as 'symbols.'
The critical thing for us to see is that Clement is not speaking generally about 'sayings' in the scriptures when he says that 'the Scripture' mystically named wine 'the symbol' of Jesus blood. This to me confirms that Clement's preferred text was a 'mystic' gospel. Yet in order to prove that Clement is citing from a specific text we will first have to see that throughout the Paedagogue whenever Clement uses the term ἡ γραφὴ (= the Scripture) he means a specific line or saying from the accepted collection of Holy Writ. Indeed because I have a lot of spare time, I will bring forward all thirty four cases where ἡ γραφὴ is used in the Paedogue to demonstrate how consistent Clement is in this respect. Let's list them in order:
For, wandering in life as in deep darkness, we need a guide that cannot stumble or stray; and our guide is the best, not blind, as the Scripture (ἡ γραφή) says, "leading the blind into pits" (cf. Matt 15:14) but the Word is keen-sighted, and scans the recesses of the heart. [Paed. 1.3.9]and again:
It remains for us to consider the children whom the Scripture (ἡ γραφή) points to; then to give the paedagogue charge of them. We are the children. In many ways the scripture (ἡ γραφή) celebrates us, and describes us in manifold figures of speech, giving variety to the simplicity of the faith by diverse names Accordingly, in the Gospel, "the Lord, standing on the shore, says to the disciples"--they happened to be fishing--"and called aloud, Children, have ye any meat?" (John 21.4,5) [ibid 1.3.11]
and again:
And the Scripture (ἡ γραφή) appears to me, in allusion to the prophecy just mentioned, reproachfully to upbraid the thoughtless: "Have ye never read, Out of the mouths of babes and sucklings Thou hast perfected praise?" (Matt 21.16) [ibid 1.3.12]
and again:
And that He calls us chickens the Scripture (ἡ γραφή) testifies: "As a hen gathereth her chickens under her wings." (Matt 23.37) [Paed 1.15.14]
and again:
And if we have one Master in heaven, as the Scripture (ἡ γραφή) says, then by common consent those on the earth will be rightly called disciples. [ibid]
and again:
For since the Scripture (ἡ γραφή) calls the children and little ones lambs (cf. Matt 10:16), it has also called Him--God the Word--who became man for our sakes, and who wished in all points to be made like to us--"the Lamb of God"--Him, namely, that is the Son of God, the child of the Father. [Paed 1.5.23]
and again:
I no longer entertain the sentiments of a child, that is, of the law, but of a man, that is, of Christ, whom alone the Scripture (ἡ γραφή) calls man, as we have said before. "I put away childish things." (1 Cor 13:11) [Paed. 1.6.34]
and again:
Wherefore also the Scripture (ἡ γραφή) says respecting the Lord," He fed them with the produce of the fields; they sucked honey from the rock, and oil from the solid rock, butter of kine, and milk of sheep, with fat of lambs;" and what follows He gave them." (cf. Deut 32.13,14) [Paed. 1.6.52]
and again:
Somewhere in song the Holy Spirit says with regard to Him, "He provided sufficiently for the people in the wilderness. He led him about in the thirst of summer heat in a dry land, and instructed him, and kept him as the apple of His eye, as an eagle protects her nest, and shows her fond solicitude for her young, spreads abroad her wings, takes them, and bears them on her back. The Lord alone led them, and there was no strange god with them." (Deut. 32.10,11 LXX) Clearly, I trow, has the Scripture exhibited the Instructor in the account it gives of His guidance. [Paed. 1.7.56]
and again:
Wherefore also the Scripture says, "The law was given through Moses," (John 1.17) not by Moses, but by the Word, and through Moses His servant. [Paed. 1.7.60]
and again:
"For the fear of the Lord drives away sins, and he that is without fear cannot be justified," (Eccl 1: 27, 28) says the Scripture.
and again:
And again, the Scripture admonishes, saying, "And they committed adultery with stock and stone, and burnt incense to Baal." (Jer. 3.7) [Paed. 1.7.76]
and again:
Consequently, therefore, the Scripture says, "Let the righteous reprove and correct me; but let not the oil of the sinner anoint my head." (Ps. 140.5) [Paed. 1.7.79]
and again:
"Desire not," says the Scripture, "rich men's dainties;" (Prov. 23.3) for they belong to a false and base life. [Paed. 2.1.3]
and again:
So he adds these most monitory words. "Who has woes, who has clamour, who has contentions, who has disgusting babblings, who has unavailing remorse?" You see, in all his raggedness, the lover of wine, who despises the Word Himself, and has abandoned and given himself to drunkenness. You see what threatening Scripture has pronounced against him. And to its threatening it adds again: "Whose are red eyes? Those, is it not, who tarry long at their wine, and hunt out the places where drinking goes on?" (Prov. 23.31,33,34) [Paed. 2.2.28]
and again:
Μυστικὸν ἄρα σύμβολον ἡ γραφὴ αἵματος ἁγίου οἶνον ὠνόμασεν (see above)
and again:
The Scripture accordingly, giving a most comprehensive compend, has expressed all in one word: "To an instructed man sufficiency is wine, and he will rest in his bed." (Eccl. 31.22) [Paed. 2.2.34]
and again:
"A fool raises his voice in laughter," says the Scripture; "but a clever man smiles almost imperceptibly." (Eccl. 21.23) [Paed. 2.3.46]
and again:
"Honour the physician for his usefulness," says the Scripture, "for the Most High made him; and the art of healing is of the Lord." (Eccl. 38.1) [Paed. 2.7.69]
and again:
The Scripture therefore says, "Water, and fire, and iron, and milk, and fine flour of wheat, and honey, the blood of the grape, and oil, and clothing,--all these things are for the good of the godly." (Eccl. 39.31,32) [Paed. 2.8.76]
and again:
"Let us not then sleep, as do others, but let us watch," says the Scripture, "and be sober. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night," that is, in the darkness of ignorance. "But let us who are of the day be sober. For ye are all children of the light, and children of the day; we are not of the night, nor of the darkness." (1 Thess 5.6,7,8,5) [Paed 2.9.80]
and again:
"Whips are prepared for the unbridled," the Scripture says, "and punishments for the shoulders of the intemperate." (Prov. 19.29) [Paed. 2.10.93]
and again:
Intercourse performed licitly is an occasion of sin, unless done purely to beget children, while the Scripture says of that done illicitly: "A hired wife shall be accounted as a sow, but one already married to a husband shall be a tower of death to those who use her." (cf. Eccl. 25.22) [Paed. 2.10.98]
and again:
[and who] not the voice of the Instructor, crying, "The man who ascends his bed, who says in his soul, Who seeth me? darkness is around me, and the walls are my covering, and no one sees my sins. Why do I fear lest the Highest will remember?" Most wretched is such a man, dreading men's eyes alone, and thinking that he will escape the observation of God. "For he knoweth not," says the Scripture, "that brighter ten thousand times than the sun are the eyes of the Most High, which look on all the ways of men, and cast their glance into hidden parts." (Eccl.23.25,26,28) [Paed. 2.10.99]
and again:
The thoughts of good men Scripture has named "sleepless lamps;" (cf. Wisdom 7.10) although for one to attempt even to practise concealment, with reference to what he does, is confessedly to sin. [Paed. 2.10.100]
and again:
"Consider the lilies, how they spin not, nor weave. But I say unto you, that not even Solomon was arrayed as one of these." And Solomon the king plumed himself exceedingly on his riches. What, I ask, more graceful, more gay-coloured, than flowers? What, I say, more delightful than lilies or roses? "And if God so clothe the grass, which is to-day in the field, and to morrow is cast into the oven, how much more will He clothe you, O ye of little faith!" Here the particle what (ti) banishes variety in food. .For this is shown from the Scripture, "Take no thought what things ye shall eat, or what things ye shall drink." (Luke 12.22 - 24, 27 - 29) For to take thought of these things argues greed and luxury. Now eating, considered merely by itself, is the sign of necessity; repletion, as we have said, of want. Whatever is beyond that, is the sign of superfluity. And what is superfluous, the Scripture declares to be of the devil. The subjoined expression makes the meaning plain. [Paed. 2.11.103]
and again:
And the wretched creatures are not ashamed at having bestowed the greatest pains about this little oyster, when they might adorn themselves with the sacred jewel, the Word of God, whom the Scripture has somewhere called a pearl, (cf. Matt 13.42) the pure and pellucid Jesus, the eye that watches in the flesh,--the transparent Word, by whom the flesh, regenerated by water, becomes precious. [Paed 2.12.118]
and again:
"The crown of old men is great experience," (Eccl 25.6) says the Scripture; and the hoary hair of their countenance is the blossom of large experience. But these dishonour the reverence of age, the head covered with grey hairs. It is not, it is not possible for him to show the head true who has a fraudulent head. [Paed. 3.1.17]
and again:
"For from his look shall a man be known," says the Scripture, "and from meeting a man the man is known: the dress of a man, the step of his foot, the laugh of his teeth, tell tales of him." (Eccl. 19.29) [Paed. 3.2.23]
and again:
"But let alms and faith not fail thee," (Prov. 5.3) says the Scripture. [Paed. 3.7.37]
and again:
For the Scripture avouches, "that the true riches of the soul are a man's ransom," (Prov. 13.8) that is, if he is rich, he will be saved by distributing it. [Paed. 3.7.39]
and again:
"For the light of the body is the eye," (Matt 6.22) says the Scripture, by which the interior illuminated by the shining light appears. [Paed. 3.5.70]
and again:
"But turn away thine eyes from a graceful woman, and contemplate not another's beauty," says the Scripture. And if you require the reason, it will further tell you," For by the beauty of woman many have gone astray, and at it affection blazes up like fire;" (Eccl. 9.8,9) [Paed. 3.11.83]
and again:
"Good works are an acceptable prayer to the Lord," (Prov. 15.8) says the Scripture. [Paed. 3.12.89]
It is also worth noting how unusual Clement's understanding of what 'Scripture' is. Of 34 uses of the term 'the scripture' in the Paedagogue 10 of them come from Ecclesiastes, 6 from Proverbs and 11 from his gospel. It is also worth noting that Clement's idea of what is New Testament 'scripture' is no different than the Marcionite definition - i.e. exclusively reserved for the gospel and the Apostolikon.
