The First Christian Esotericism

When discussing the esoteric aspects of early Christianity, it is crucial to clarify what is meant by "esotericism." Beyond its ritual and cultic aspects, esotericism in Paul's world primarily involved the discovery and transmission of hidden knowledge that purportedly went beyond the conventional religious or philosophical teachings of a community. These hidden truths were, in principle, accessible only to a select few capable of undergoing a transformative process of inner purification—both ethical and intellectual—guided by a spiritual master. This process was perpetuated over time through a chain of initiates and sages.

This form of esotericism did not concern itself with secret doctrines that could be revealed to anyone in propositional statements. Rather, it involved insights into noetic or spiritual transcendental realities, which were inaccessible to reason and the physical senses. Such knowledge could not be achieved through rational inquiry (e.g., philosophy) or communicated discursively. However, it was widely believed that rational practices could bring a person to the threshold of such insights. The preferred term in the ancient world for this supra-rational intuition was "wisdom." This type of wisdom often involved a form of "nous knowledge," focusing on certain kinds of non-sensory experiences, such as meditative contemplation, mystical experiences, trance, ecstasy, or divine frenzy. These experiences were subjectively felt as divine revelations or as a unification of the human mind with the divine.

The Esoteric Wisdom in Paul’s Teachings

Paul’s letters, especially 1 Corinthians 2:6-3:4, have sparked considerable debate among scholars regarding their esoteric content. Central to this passage is the concept of hidden wisdom—knowledge reserved for the spiritually mature. Paul claims this wisdom is communicated "in a mystery" among "the perfect." In this context, "the perfect" refers to those who have reached a level of spiritual maturity necessary to grasp deeper, hidden truths.

Paul begins by acknowledging that his initial preaching to the Corinthians was devoid of eloquence and persuasive words of human wisdom, emphasizing that their faith should rest on God’s power rather than human wisdom (1 Cor 2:1-5). However, he then admits that he does impart a divine and hidden wisdom among the mature (1 Cor 2:6-7). This wisdom transcends human understanding, originating from the Spirit of God, who searches and reveals the deep things of God (1 Cor 2:10).

Teaching Spiritual Truths to Spiritual People

Paul makes it clear that he communicates "spiritual things to spiritual people" in a manner taught by the Spirit. This special mode of transmission requires spiritual discernment because the things of the Spirit of God must be spiritually discerned. For those without the Spirit, these teachings are incomprehensible and seem like foolishness (1 Cor 2:14). This distinction highlights that Paul's esoteric teachings differ from his public message, which only some outsiders perceive as foolishness, while the "called" recognize it as the "power and wisdom of God" (1 Cor 1:18, 23-24).

Spiritual Maturity and the Reception of Hidden Wisdom

To further elucidate his point, Paul explains to the Corinthians that they were "babes in Christ" when he was with them and could not yet receive the "solid food" meant for the spiritually mature. Their continued discord and lack of spiritual maturity demonstrate that they are still not ready for deeper wisdom, remaining in a carnal state (1 Cor 3:1-3).

Modern Interpretations and Misinterpretations

Many contemporary commentators associate Paul’s language in 1 Corinthians 2:6-3:4 with the Corinthians’ elitist attitudes, suggesting that Paul cleverly subverts their thinking. Morna D. Hooker, for instance, argues that Paul’s distinction between "milk" and "solid food" reflects the Corinthians' own misguided ideas:

"In his original proclamation of the Gospel to the Corinthians, Paul offered them only the crucified Christ; now, in this discussion of wisdom, he offers them an exposition of the same theme! His 'meat,' therefore, differs very little, in the end, from the 'milk' he has already fed them. But this is not surprising; he has already preached the crucified Christ to them – what else can he offer them? For Christ is the wisdom of God, and nothing else is needed. Why, then, the contrast in 3:3 [between milk and solid food]? The answer must be that Paul is echoing a distinction that has been made by the Corinthians. Yet, even using their language, the fundamental contrast in Paul's mind is not between two quite different diets he has to offer, but between the true food of the Gospel with which he has fed them (both milk and meat) and the synthetic substitutes the Corinthians have preferred. ... It is largely the attitude and understanding of the Corinthians themselves that has made Paul's teaching appear as milk, and not as meat."

However, such interpretations often conflict with Paul’s explicit statements: “I gave you milk to drink, not solid food, for you were not yet able to receive it. Indeed, even now you are not yet able, for you are still fleshly” (1 Cor 3:2-3). A consistent reading of 1 Corinthians 2:6-3:4 poses challenges to contemporary theology, which often resists the idea that the apostles' original message contained esoteric elements.

The Gnostic Context in Clement’s Teachings

Clement of Alexandria’s writings provide a rich context for understanding Paul’s esoteric wisdom. In his allegorical interpretation of Genesis 22:3-4, Clement draws parallels between Abraham's vision "from afar" and the Christian journey towards gnosis. Baptized Christians, like Abraham, can perceive noetic realities, but only indistinctly. They must rise through the Hebdomad—a series of spiritual stages—to eventually see these realities "face to face."

Mark’s Literary Activity and Audience

The Letter to Theodore elaborates on Mark's literary efforts, emphasizing different stages of spiritual education tailored for distinct audiences:

• During Peter’s stay in Rome, Mark wrote an account of the Lord’s doings, selecting what he thought most useful for increasing the faith of those who were being instructed (catechumens).
• After Peter’s martyrdom, Mark came to Alexandria, expanding his gospel with teachings suitable for those advancing in knowledge (gnosis), composing a more spiritual gospel for those being perfected.

These descriptions indicate that Mark’s Roman gospel was for catechumens, while his Alexandrian gospel catered to advanced students on the path to gnosis. The phrase “those who were being perfected” thus refers to individuals progressing in spiritual knowledge through the lesser and great mysteries.

The Process of Spiritual Perfection

Clement’s teachings consistently present the journey to perfection as a gradual, ongoing process. In the Stromateis, he depicts the transition from faith, attained through catechism and baptism, to higher realms of spiritual and virtuous knowledge through continuous training. This process involves:

• Acquiring knowledge (gnosis) through dedicated application, training, and progress.
• Developing virtues and habits that lead to a mystic habit of perfection.
• Moving from simple faith to a deep, philosophical, and spiritual understanding.

Examining Paul’s Esoteric Teaching in 1 Corinthians

The doctrine on 1 Corinthians 2:6-3:4 reflects an awareness of these theological issues, to the point that it is difficult to find discussions that are not implicitly or explicitly in contrast with the fundamental theme described. William Baird's 1959 article on 1 Corinthians 2:6 is an interesting example, as he tries to remain open to an esoteric reading until the last three pages, where he decides for theological reasons that Paul's distinction between the two diets cannot be real. Baird asserts that the distinction lies in the recipients, not in the wisdom itself. He argues that Paul must have offered "solid food" from the beginning, as it is hard to imagine Paul's message of the crucified Christ as mere "milk."

Concluding Thoughts

In conclusion, the notion that the experience of entering the holy of holies is the prerogative of the gnostic is hard to miss in Clement’s various discussions. His association of Christian baptism with a lower grade of initiation and purification supports this. A hypothetical forger would have had to discern and adapt Clement’s multifaceted conception that unveiling scripture’s mysteries through allegorical interpretation leads to the visionary experience of noetic and more pneumatic realities, without noticing that this knowledge is reserved for the gnostic. A gospel described in such a way would not be read to neophytes but to Christians who have studied the encyclical disciplines, mastered their passions, and attained the ability to discern purely intellectual and spiritual realities.

For those interested in delving deeper into these concepts, Scott Brown’s paper, L'esoterismo in Paolo: La sapienza nascosta di 1 Cor 2:6-3:4 (Parte prima), offers invaluable insights into the esoteric dimensions of early Christian teachings and their enduring legacy.