The Journey to the Inner Sanctum

Clement of Alexandria, a pivotal figure in early Christian mysticism, offers a profound exploration of spiritual ascent and gnosis in his writings. Central to his teachings is the Letter to Theodore, which discusses a mystic gospel intended for advanced spiritual students. Scott Brown’s insightful analysis in his paper, Behind the Seven Veils, I: The Gnostic Life Setting of the Mystic Gospel of Mark, sheds light on the esoteric nature of this gospel and its intended audience.

The Selective Audience of the Mystic Gospel

The Letter to Theodore elaborates on how Mark’s Alexandrian gospel was designed for those advancing towards gnosis, indicating a highly selective audience. This gospel, according to the letter, was “kept with utmost discretion, being read only to those who are being initiated into the great mysteries.” This level of exclusivity implies an audience of advanced spiritual aspirants, often referred to by Clement as “the few.” These individuals are those who have undergone rigorous spiritual and intellectual preparation, distinguishing them from the general congregation.

Perfection Through Gnosis

One of the central themes in the Letter to Theodore is the notion of “being perfected.” This term has often been interpreted in the context of baptism. Clement does indeed associate perfection with baptism, as seen in his Paedagogus:

“Being baptized, we are illuminated; illuminated, we become sons; being made sons, we are made perfect (τελειούμεθα); being made perfect (τελειούμενοι), we are made immortal” (I.6.26.1).

Clement also emphasizes that this perfection and illumination are immediate consequences of baptism:

“Straightway, on our regeneration, we attained that perfection (τὸ τέλειον) after which we aspired. For we were illuminated, which is to know God. He is not then imperfect who knows what is perfect” (25.1).

However, Scott Brown argues that this does not preclude a deeper, ongoing process of spiritual perfection that unfolds through advanced study and gnosis. Clement conceives of perfection as a process that continues throughout a Christian’s life, akin to unassembled home furnishings from IKEA—everything needed is provided through baptism, but it might take a lifetime to fully assemble and realize these gifts.

Allegorical Exegesis and the Great Mysteries

The Letter to Theodore implies that Mark’s mystic gospel contains teachings suitable for those progressing towards gnosis. Clement frequently uses terms like “mystic” and “more spiritual” to describe hidden gnostic meanings revealed through allegorical exegesis. The letter’s reference to Jesus’ “hierophantic teaching” and “the things not to be uttered” alludes to the secret teachings disclosed only to initiates in the great mysteries of Eleusis.

Mark’s mystic gospel, therefore, contains passages that reveal these secrets to properly prepared individuals but does not include the most esoteric teachings outright. This aligns with Clement’s notion that such profound truths are reserved for the true gnostic, those who have mastered the encyclical disciplines, conquered their passions, and developed the ability to discern purely intellectual and spiritual realities.

Spiritual Ascent and the Inner Sanctuary

Clement’s writings often employ metaphors of the inner sanctuary and the great mysteries to describe the noetic and more spiritual realities of the Ogdoad. These concepts are integral to understanding the Letter to Theodore. The letter’s description of how the mystic gospel’s logia leads hearers into the “innermost sanctuary of the sevenfold veiled truth” reflects Clement’s mystical theology. This metaphorical ascent into the inner sanctuary represents the gnostic soul’s progression through higher levels of spiritual knowledge and purity.

The Long Road to Perfection

Clement’s understanding of spiritual perfection involves a lifelong journey. His allegorical interpretation of Genesis 22:3-4 illustrates this process:

“Abraham, when he came to the place which God told him of on the third day, looking up, saw the place afar off.”

Clement interprets the third day as a reference to baptism and “the place” as the noetic world. Just as Abraham could perceive noetic realities only indistinctly from afar, baptized Christians can see these realities but only “as through a glass.” They must still metaphorically rise through the Hebdomad before they can see these things “face to face” (Strom. V.11.73.1—74.2).

The phrase “those who were being perfected” in the Letter to Theodore fits within the broader context of Clement’s descriptions of Mark’s literary activity. Mark’s Roman gospel was tailored to catechumens, whose faith might be increased through hearing the canonical gospel. In contrast, his Alexandrian gospel was composed for those advancing in gnosis, summarizing the preceding information by restating in a different way what has already been expressed.

The Dichotomy Between Faith and Knowledge

The Stromateis frequently discusses the dichotomy between faith and knowledge. The audience for the Roman gospel consists of catechumens, while the audience for the Alexandrian gospel comprises aspiring gnostics. Clement’s teachings consistently emphasize that perfection in gnosis is achieved through continuous training and spiritual discipline. As Annewies van den Hoek describes:

“Clement depicts a gradual process that in its initial phase reaches faith through catechism and baptism. From there, through continuous training, the faithful aim at a higher spiritual and virtuous realm, namely that of knowledge.”

Conclusion

Clement’s teachings on the great mysteries emphasize the rigorous spiritual preparation required to access the highest forms of knowledge and union with the divine. Scott Brown’s paper provides a comprehensive analysis of Clement’s mystical theology, highlighting the intricate connections between the Letter to Theodore and Clement’s broader framework.

For those interested in exploring these themes further, Scott Brown’s paper Behind the Seven Veils, I: The Gnostic Life Setting of the Mystic Gospel of Mark offers invaluable insights into the hidden mysteries of early Christian spirituality.