The Greek Case for Secret Mark

Introduction

The discovery of the Mar Saba letter by Morton Smith in 1958, containing references to a Secret Gospel of Mark, has stirred significant scholarly debate. The text, allegedly written by Clement of Alexandria, suggests a hidden narrative within the Gospel of Mark, known only to a select few. While much of the scholarly focus has been on arguing for or against the authenticity of Secret Mark, there has been relatively little attention paid to the case for its originality. This blog post aims to explore the internal evidence supporting the authenticity of Secret Mark and its thematic alignment with the canonical Gospel of Mark.

The Principle of the Difficult Reading

One of the fundamental principles in textual criticism is that the more difficult reading is often the original. This principle, known as lectio difficilior potior, suggests that scribes were more likely to simplify or harmonize texts rather than complicate them. The peculiarities and complexities found in Secret Mark, such as its references to the young man in a linen cloth and its enigmatic teachings, align well with this principle. If Clement of Alexandria was aware of Secret Mark in the late 2nd century, this predates any extant manuscript of the canonical Mark containing the relevant chapter 10 passages, which could explain why these challenging readings were eventually omitted or altered.

Internal Evidence and Thematic Consistency

For skeptical textual criticism, internal evidence, particularly thematic consistency, is crucial. Secret Mark exhibits several themes that resonate strongly with the known themes of the canonical Gospel of Mark. One of the primary themes is the idea of discipleship and the Kingdom of God, exemplified in the stories involving rich individuals and their interactions with Jesus.

The Love of Jesus and the Rich Young Man

In Mark 10:21-23, we see Jesus interacting with a rich young man:

• Verse 10:21-23 (Canonical Mark):
  • Jesus loves the young man and instructs him to sell his possessions and follow him.
  • The young man, saddened by the thought of giving up his wealth, leaves, demonstrating his attachment to material possessions.
  • Jesus remarks on the difficulty for the rich to enter the Kingdom of God.

In Secret Mark, a similar but contrasting story unfolds:

• Secret Mark:
  • A rich young man, previously resurrected by Jesus, expresses his love for Jesus and desires to follow him.
  • Unlike the canonical account, this young man successfully follows Jesus and learns the mystery of the Kingdom of God.

The juxtaposition of these two narratives underscores a crucial Markan theme: it is the love and commitment to Jesus that leads to spiritual success, not merely being loved by Jesus. This thematic consistency strengthens the case for Secret Mark’s originality and its alignment with the broader narrative of the Gospel of Mark.

The Youth in the Linen Cloth

Another significant element in Secret Mark is the young man wearing a linen cloth. This mysterious figure appears in both Secret Mark and the canonical Gospel of Mark:

• Mark 14:51-52:
  • A young man follows Jesus, wearing nothing but a linen cloth.
  • He escapes naked when seized, leaving the cloth behind.

In Secret Mark, we find additional context for this character:

• Secret Mark:
  • The young man, after being resurrected by Jesus, wears a linen cloth over his naked body.
  • He spends the night with Jesus, learning the mysteries of the Kingdom of God.

This connection provides a narrative continuity that is otherwise absent in the canonical Gospel. The presence of the young man in both accounts suggests a deeper, underlying story that Secret Mark helps to illuminate, reinforcing the thematic and stylistic elements of Mark.

Jericho and the Mystery of Silence

In Mark 10:46, Jesus enters and leaves Jericho with no significant events recorded:

• Mark 10:46:
  • Jesus comes to Jericho, but the narrative immediately moves on without detailing any occurrences there.

Secret Mark fills this narrative gap:

• Secret Mark:
  • Upon entering Jericho, Jesus encounters the sister of the young man he previously resurrected.
  • The narrative implies significant interactions that are omitted in the canonical account.

The inclusion of these events in Secret Mark adds depth to the journey of Jesus and his disciples, highlighting the interconnectedness of the various narrative threads.

The Diatessaron Parallel

The Diatessaron, a second-century gospel harmony, offers additional support for the authenticity of Secret Mark. The inclusion of elements from Secret Mark in the Diatessaron suggests that Tatian, its author, was aware of this longer version of Mark. For instance:

• Diatessaron:
  • A narrative involving Zacchaeus, who interacts with Jesus in Jericho, bears striking resemblances to the themes and characters in Secret Mark.

This parallel further validates the existence and influence of Secret Mark in early Christian writings.

Conclusion

The internal evidence supporting Secret Mark’s originality is compelling. The thematic consistency, narrative coherence, and alignment with the difficult reading principle all point towards the authenticity of Secret Mark as a genuine extension of the canonical Gospel of Mark. By filling in narrative gaps and deepening the thematic elements, Secret Mark offers a richer, more complex portrayal of Jesus’ ministry and the nature of discipleship.

While debates over the authenticity of Secret Mark will undoubtedly continue, the internal evidence provides a strong case for its consideration as an integral part of early Christian literature. As scholars and enthusiasts alike delve deeper into these texts, the enigmatic Secret Mark may yet reveal more secrets about the origins and development of the Christian gospel tradition.