The Language of Being Perfected

The Letter to Theodore mentions that Mark created his “more spiritual Gospel for the use of those who were being perfected” (I.21–22). While this has been interpreted by some as a reference to baptism, a closer look at Clement’s writings reveals a more complex picture.

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).

Thus, while baptism imparts the potential for perfection, it is through a long process of spiritual growth and gnostic learning that one fully realizes this potential. This understanding aligns with the broader context of Clement’s theology, where the gifts of illumination, adoption, perfection, and immortality imparted through baptism are seen as fully complete yet require a lifetime of spiritual effort to assemble and perfect.

By delving into these themes, Scott Brown’s paper provides a comprehensive understanding of the spiritual ascent envisioned by early Christian mystics, highlighting the exclusive and profound nature of the great mysteries. For those seeking to explore these complex ideas further, Brown’s work remains an invaluable resource.