The Journey to Perfection in Clement of Alexandria's Thought: Unpacking the Mystic Gospel in the Letter to Theodore
The Audience of the Mystic Gospel
The Letter to Theodore explains that Mark’s Alexandrian gospel was expanded with teachings suitable for those progressing towards gnosis, indicating an audience of aspiring gnostics—those who have undergone rigorous spiritual preparation. The letter emphasizes that this gospel was kept with utmost discretion, being read only to those initiated into the great mysteries. This selective audience underscores the exclusivity of the teachings, aligning with Clement’s frequent references to gnostics as “the few.”
The Nature of Perfection in Clement’s Theology
Clement’s concept of perfection, as highlighted in the Letter to Theodore, has often been linked to baptism. Both Morton Smith and Peter Jeffrey have interpreted the phrase “those who were being perfected” as referring to individuals perfected through baptism. However, a closer examination of Clement’s writings reveals a more nuanced understanding of perfection that goes beyond the initial act of baptism.
Clement describes perfection as a consequence of baptism, stating in the 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).
However, Clement also acknowledges that these gifts are present only potentially at the moment of baptism. He explains:
“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).
Yet, he further clarifies that this initial perfection is only the beginning of a lifelong process:
“Not that I have already obtained this or am already perfect; but I press on to make it my own . . .” (Phil 3:12).
A Lifelong Process of Spiritual Perfection
Clement conceives of perfection as a process that might affect various aspects of a Christian’s life over time. While the Holy Spirit imparts the gifts of illumination, adoption, perfection, and immortality through baptism, these gifts are fully realized through a long process of spiritual development and gnosis. As Smith points out, Clement likens these gifts to unassembled home furnishings from IKEA—everything needed is provided, but it might take a lifetime to put together.
Allegorical Exegesis and the Great Mysteries
Clement frequently uses terms such as “mystic” and “more spiritual” to describe hidden gnostic meanings revealed through allegorical exegesis. The Letter to Theodore refers to Jesus’ “hierophantic teaching” and “the things not to be uttered,” paralleling 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.
The Gnostic Tradition in Alexandrian Judaism
The practice of allegorical exegesis to transmit gnostic traditions is well-attested in Clement’s writings and has roots in Alexandrian Judaism. Philo’s writings describe the therapeutae, senior members of a Jewish sect, who spent their days in a sanctuary, being initiated into the mysteries of the holy life by reading the Torah allegorically. These Jewish philosophers dressed in a linen sheet, similar to the young man in the mystic gospel who wears a sindon when Jesus teaches him the mystery of the kingdom of God.
The Hierarchical Nature of Spiritual Initiation
Clement’s teachings clearly delineate a hierarchical approach to spiritual initiation. Christian baptism is associated with a lower, more literal grade of initiation and purification. In contrast, the deeper, esoteric knowledge of the great mysteries is reserved for those who have achieved a higher level of spiritual understanding and purity. This rigorous spiritual preparation is necessary to access the divine truths concealed in scripture.
Gnostic Exegesis and the Inner Sanctuary
The Letter to Theodore employs metaphors of the inner sanctuary and the great mysteries to describe the realities revealed through the mystic gospel. Clement consistently uses these concepts to denote the noetic and more spiritual realities of the Ogdoad, veiled in the scriptures. These realities are the special prerogative of the true gnostic, those who have undergone extensive spiritual and intellectual preparation.
The Selective Audience of the Mystic Gospel
The Letter to Theodore’s emphasis on the selective audience of the mystic gospel further underscores its esoteric nature. The text was not intended for neophytes but for those who had already mastered the encyclical disciplines, conquered their passions, and developed the ability to discern purely intellectual and spiritual realities. This aligns with Clement’s assertion that the great mysteries are not for all believers but are reserved for those who have attained a high level of spiritual maturity.
Scott Brown’s Insights
Scott Brown’s analysis highlights the difficulty of imagining a hypothetical forger discerning and adapting Clement’s multifaceted conception without recognizing that this knowledge is reserved for the gnostic. The Letter to Theodore and its description of the mystic gospel align perfectly with Clement’s teachings, emphasizing the exclusive nature of the great mysteries and the rigorous spiritual discipline required to access them.
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 an essential resource. Brown meticulously examines Clement’s cosmology and soteriology, providing readers with a comprehensive perspective on the spiritual ascent envisioned by early Christian mystics.
Conclusion
Clement of Alexandria’s teachings on the great mysteries emphasize their exclusive nature and the rigorous spiritual preparation required to access them. By connecting Platonic and Christian mystical traditions, Clement provides a structured journey towards the highest forms of knowledge and union with the divine. Scott Brown’s insightful analysis helps us appreciate the depth and complexity of Clement’s mystical theology, offering valuable insights into the hidden mysteries of early Christian spirituality. For a thorough exploration of these profound ideas, Brown’s paper is an invaluable guide.
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