The Markan Baptism: A Link Between Clement, Theodore, and the Early Church

It has become apparent to many scholars that the teachings of the followers of the heretic “Mark” bear a striking resemblance to those of Clement of Alexandria. While the relationship between Clement and this heretical “Mark” has been explained in various ways, the innuendo campaign against Morton Smith has obscured the deeper connections we might uncover. The so-called “redemption” bath, mentioned in Clement’s Letter to Theodore and tied to the baptism of Theodore by Origen, links these figures to the early Christian rituals reported by Irenaeus in the first book of his Adversus Haereses.

The Markan “Redemption” Bath

The term “redemption” bath, derived from Mark 10:45, was first noted by Irenaeus. However, objections from followers of Mark, or a particular adherent within the Church, prompted the author of the Philosophumena to scrutinize Irenaeus’s reporting more closely. This investigation revealed further details about these rituals:

“The blessed presbyter Irenaeus, having approached the subject of a refutation (of the followers of Mark) in a more unconstrained spirit, has explained such washings and redemptions, stating more in the way of a rough digest what are their practices. (And it appears that some of them) on meeting with (Irenaeus' work), deny that they have so received (the mysteries alluded to), but they have learned that always they should deny. Wherefore our anxiety has been more accurately to investigate, and to discover minutely what are the (instructions) which they deliver in the case of the first bath, styling it by some such name; and in the case of the second, which they denominate Redemption. But not even has this secret of theirs escaped (our scrutiny).”

Unraveling the Complexity

To make sense of this complex situation, we need to clarify several threads:

1. Timing and Audience: The person or persons who prompted the author of the Philosophumena to examine the Markan “sect” were members of both the greater Church and the Mark tradition. They had access to Irenaeus’s account and wrote between the time of Irenaeus and the Philosophumena, likely in the early years of the third century.

2. Organizational Structure: This Markan community had a bishop who oversaw the redemption baptism. The author of the Philosophumena adds details to Irenaeus’s account:

   “And they allege that they could not easily declare (to another) what is thus spoken unless one were highly tested, or one were at the hour of death, (when) the bishop comes and whispers into the (expiring one's) ear. And this knavish device (is undertaken) for the purpose of securing the constant attendance upon the bishop of (Mark’s) disciples, as individuals eagerly panting to learn what that may be which is spoken at the last, by (the knowledge of) which the learner will be advanced to the rank of those admitted into the higher mysteries.”

3. Death Baptism: This suggests a “death baptism” ritual, akin to Morton Smith’s study of “secret Mark,” within a community organized enough to have a bishop overseeing various individual churches. The most obvious candidate for this bishopric is Alexandria, with “Mark” being the apostle and evangelist of that community.

Conclusion

The evidence suggests a deep connection between Clement’s Letter to Theodore, the redemption bath described by Irenaeus, and the early Christian rituals practiced by the followers of Mark. The controversy and innuendo surrounding Morton Smith’s discovery have clouded our understanding, but by examining these connections, we can gain a clearer picture of early Christian practices and their development. The role of the Markan community, with its unique rituals and organizational structure, highlights the diversity and complexity of early Christian beliefs and theologies. This perspective allows us to appreciate the historical significance of Clement, Theodore, and Origen in shaping early Christianity.