Scott Brown's Twelve Enduring Misconceptions About "To Theodore" Misconception #8: Clement Would Not Have Quoted the Mystical Gospel to Theodore

In the ongoing scholarly discourse surrounding the authenticity of the Letter to Theodore attributed to Clement of Alexandria, an intriguing debate revolves around the presence of quotations from the mystical gospel within the letter itself. Scott Brown addresses a significant misconception perpetuated by Carlson, who argues that Clement, if indeed the author, would not have needed to quote from the mystical gospel to address Theodore’s concerns about it (Carlson 2005).

Carlson’s skepticism stems from the view that Clement could have simply assured Theodore that the gospel in question did not contain any objectionable passages such as those referencing "naked man with naked man," which Theodore had queried. Thus, according to Carlson, the inclusion of these quotations suggests a more calculated agenda by a forger rather than an authentic response by Clement (Carlson 2005).

Brown, however, counters this viewpoint by examining Clement’s typical approach to addressing heretical misappropriations of scripture. Drawing parallels from Clement’s other works, particularly Stromateis III, Brown demonstrates that Clement’s modus operandi was indeed to quote the passages in question and then provide his own exegesis to clarify their meaning within their broader literary and theological contexts (Ferguson 1991).

For instance, in Stromateis III.6.45.1–3, Clement confronts heretical interpretations of the Gospel of the Egyptians, dismantling their arguments by quoting the misused passages and offering his own interpretation. Similarly, in Stromateis III.9.66.1–3, Clement engages in a detailed analysis of scripture to refute heretical assertions, illustrating his thorough familiarity with quoting texts to address doctrinal deviations (Ferguson 1991).

Applying this understanding to the Letter to Theodore, Brown argues that the inclusion of quotations from the mystical gospel aligns with Clement’s established method of theological discourse. The letter begins by identifying the Carpocratians as the "wandering stars" foretold in Jude 13, then proceeds to quote the disputed passages from the mystical text, affirming their absence in the Carpocratian interpolations, and finally offering an interpretation consistent with Clement’s philosophical and theological perspective (Brown 2008).

Moreover, Brown notes that specifying the exact locations of these quotations within the Gospel of Mark, as the letter does, further underscores its authenticity in Clement’s style. Such precision would be necessary for Clement to effectively interpret these passages within their appropriate contexts (Brown 2008).

In conclusion, Brown challenges the misconception that Clement would not have quoted the mystical gospel in the Letter to Theodore. By analyzing Clement’s documented approach to scripture and theological disputes, Brown posits that the letter’s method of quotation and exegesis is entirely consistent with Clement’s known practices, thus affirming its potential authenticity.

For further insights into Scott Brown’s scholarly critiques and explorations, continue following our series on "Scott Brown's Twelve Enduring Misconceptions About 'To Theodore.'"

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