Gregory Thaumaturgus: Reconciling the Baptismal Controversies of Alexandria and Caesarea

Let’s take a second look at the Philosophumena’s statement that the followers of Mark “have learned to always deny” their mystery rites. This statement has a remarkable resonance with Clement of Alexandria’s advice to Theodore to “never concede that the mystical gospel is from Mark but should even deny with an oath.” While Morton Smith’s detractors questioned Clement’s behavior in the Letter to Theodore, it is apparent that this behavior aligns with the practices of the “bishop” of Alexandria’s associates mentioned in the Philosophumena.

Reconciling Theodore’s Discipleship and Baptism

Gregory Thaumaturgus’s real concern was reconciling Theodore’s status as a “disciple of the gospel” (μαθητὴς τοῦ Εὐαγγελίου) in Alexandria with his account of his own baptism in Caesarea in his Letter to Origen. In Gregory’s other works, μαθητὴς τοῦ Εὐαγγελίου meant a fully baptized Christian. His solution in the Vita was to deny that Theodore was baptized in Alexandria while also reducing his account of his discipleship with Origen in Caesarea to a mere two sentences (94 words).

The Vita’s Account

Notably, the two sentences devoted to Theodore’s time with Origen make no mention of baptism in Palestine. Instead, Origen is portrayed in generic terms as a “better teacher” than his philosophy professors:

“When he learned that his friend was preoccupied with the same strong desire, he forsook all concern with worldly philosophy and went with him to the one who at that time was giving instruction in the philosophy of the Christians (this was Origen, often mentioned in books). Thereby he showed not only his love of learning and hard work but also his serenity and moderation of character, for though he was full of so much wisdom he did not disdain to use another teacher for studies in divine things.”

In contrast, the Vita’s account of Theodore’s time in Alexandria is much longer—31 sentences. It is unlikely—if not impossible—to write off Theodore’s Egyptian sojourn. Gregory’s inclusion of the material from Alexandria was so problematic that he was forced to identify where Theodore was baptized, likely because Theodore wasn’t initiated once but twice: the first time in Alexandria and the second in Caesarea.

The Third Century Baptismal Controversy

The third-century baptismal controversy in Egypt was likely still fresh in people’s minds, prompting Gregory to avoid dredging up old concerns. Pseudo-Cyprian’s On Baptism uses Irenaeus’s reporting on the followers of Mark to explain the contemporary “second baptism” controversy. This suggests that the practices of the followers of Mark were not isolated to Egypt but were a widespread issue within the Church.

Pseudo-Cyprian takes great pains to connect the “second baptism” of Mark 10:35–45 with relevance in North Africa. Gregory’s efforts to deny any baptism for Theodore—neither in Alexandria as a “disciple of the gospel” nor in Caesarea by the hand of Origen—were undoubtedly aimed at obscuring his association with contemporary “heresy.” The fact that Origen thought he had the right to perform priestly duties in Caesarea pointed to his having been already ordained in Alexandria according to an authority that predated Demetrius’s papacy—St. Mark of Alexandria.

Conclusion

Gregory’s attempts to navigate the delicate issue of Theodore’s dual baptisms highlight the complex interplay of theological and ecclesiastical politics in the early Church. By examining these connections, we gain a clearer understanding of the controversies that shaped early Christian practices and the roles that key figures like Clement, Origen, and Theodore played in them. The historical context provided by the Philosophumena, the Letter to Theodore, and other writings allows us to appreciate the nuanced and often contentious development of early Christian theology and ritual.