The Mar Saba Letter's Reference to 'Secret Mark' is Revealing the Liturgical Context for the Alexandrian Agape

I promised myself I would get some sleep tonight. However I thought thre were some very important points to make before retiring to bed:

1. Clement already acknowledges that his community and the Carpocratians share a non-canonical gospel (Strom. 3.1 - 10)
2. Clement identifies the existence of a ritual called 'the agape' which he only associates with the Carpocratians.  He intimates of course that a 'true agape' exists but says no more.  We can infer that his Alexandrian community preserves the correct ritual.
3. When Pliny (letter 97) comes across the the agape he describes it as a 'sacramentum.'  This terminology implies that Christians swore a binding oath of devotion to Christ during the agape. 
4. When Clement intimates what the true basis to the agape is (Paed. 2.1) - and thus the 'rule' which the Carpocratians have abandoned - he cites Mark 12.30,31 -"to love the Lord thy God and his neighbor" κἂν ἀγαπήσῃς κύριον τὸν θεόν σου καὶ τὸν πλησίον σου.  He adds "this is the celestial festival in the heavens. But the earthly is called a supper (δεῖπνον), as has been shown from Scripture. For the supper (δεῖπνον) is made for love (ἀγάπην), but the supper (δεῖπνον) is not love (ἀγάπη); only a proof of mutual and reciprocal kindly feeling."
5. The Carpocratians themselves are said to have engaged in an orgy during the agape elsewhere (Strom 3.2) - "after they have sated their appetites ... then they overturn the lamps and so extinguish the light that the shame of their adulterous "righteousness" is hidden, and they have intercourse where they will and with whom they will."

When you begin to consider the parallels between Clement's description of the false interpretations of the Carpocratians, there is an undeniable pattern here too in the Stromateis:

1. the Carpocratians want to separate 'the prophetic' (i.e. the Law and prophets) from the gospel. 
2. because of this separation the agape has lost its true character of emphasizing devotion to God - i.e. "love (ἀγαπήσῃς) the LORD your God with all your heart and with all your soul and with all your might"
3. it then degenerates into something carnal, sexual and even homosexual (cf. Strom 3.2)

What I am beginning to wonder is whether the same pattern is evidenced in the material cited from the 'secret gospel' shared by Carpocratians and the Alexandrian in the Letter to Theodore.

In other words, could it be that when we read:

And after six days Jesus gave charge (επεταξεν) to him; and when it was evening the young man comes to him donning a linen sheet upon his naked body, and he remained with him that night; for Jesus was teaching him the mystery of the kingdom of God. [to Theod III.7 - 10]

1. what is being described here is the basis for the Alexandrian agape.
2. the preceding description of the youth being resurrected and "having looked upon him, loved him and began to beg him that he might be with him" (to Theodore III.4,5) is in fact the reason it is called the agape.  In other words, the youth is about to confirm that through his ἀγάπη for Jesus he will live and die for Jesus. 
3. that the ritual itself is a sacramentum (as Pliny observes) because Jesus is ultimately making the youth swear loyalty to him and the establishment of the kingdom of heaven - "Jesus gave charge (επεταξεν) to him ... and he remained with him that night; for Jesus was teaching him the mystery of the kingdom of God."

It would seem probable now that the reforms of the mysteries of the Alexandrian Church as witnessed as late as the writings of Dionysius, to make them more in line with the sacramentum of the Roman Church started with the reformulating of the gospels at the time of Irenaeus.  Quite simply put, the Imperial government always felt uncomfortable with Christians swearing sole allegiance to Christ.  It smacked of disloyalty to the Empire (cf. Origen Against Celsus Book 8).  This is also why the Alexandrian persecutions were centered around forcing Christians to swear by the genus of the Emperor (i..e. to contradict the sacramentum established through the agape of only serving Christ).