The Spoils of Egypt: Rediscovering the True Identity of Theodore and the Secret Gospel of Alexandria

In considering whether there was only one Theodore at the beginning of the third century CE who fits the description of an educated philosopher maintaining relations with the heads of the catechetical school of Alexandria and showing interest in the gospel of the Church of St. Mark, we inevitably land on Gregory Thaumaturgus. This identity is more certain than many other historical ambiguities from this murky period, such as the fate of Ammonius Saccas or the identity of Origen’s opponent Celsus.

I firmly believe in the singular identity of Theodore and argue that Origen likely knew of Secret Mark, with his Letter to Theodore providing evidence. If scholars had not been sidetracked by the controversies surrounding Morton Smith, we might have uncovered these connections much earlier.

Origen and the Spoils of Egypt

Origen frames his and Theodore’s shared experience with the Alexandrian gospel using the allegory of the Israelite “spoils of Egypt.” This concept, previously weaponized by Irenaeus against the Marcionites and explored by Peter Martens in the context of scriptural exegesis, holds deeper meaning when examined through the lens of Origen and Theodore's experiences. Origen's letter reflects on Theodore’s recent encounter with the gospel of the Church of St. Mark, his subsequent alienation from Egypt and the text, and the role memory will play in their future relationship with Alexandria.

Origen’s Letter to Theodore is brief but profound. At its core, Origen asserts that any baptized person is a priest, a concept emphasized in his appeal to Theodore and Athenodoros to become “shareholders” (μέτοχοι) of Christ, as described in the Letter to the Hebrews. By undergoing baptism, Theodore would become a priest and ultimately a bishop in the Pontic region. This expectation is fulfilled five years later when Theodore, now known as Gregory, thanks Origen for making him a Christian and a priest.

The Connection to Clement's Letter to Theodore

The foundation of this hope and expectation of priesthood can be traced back to Clement’s Letter to Theodore. The story of the resurrected youth from Mark 10:17-31 is the basis for the Alexandrian priesthood. By 230 CE, political instability in Egypt forced prominent community members into exile in Palestine. Consequently, the “gospel according to the Egyptians” existed only in their memories.

The allegory at the heart of Origen’s Letter to Theodore is derived from the Book of Exodus and concerns the memory of Scripture—essentially exegesis—being taken by these “new Israelites” to the Promised Land and repurposed for true worship. Origen speaks of the gold, silver, and brass from the “idolatry of the Egyptians” being recycled in Israel for the service of the true God.

Misguided Interpretations

Some interpretations of Origen’s argument have overemphasized the shared interest in philosophy between Origen and Theodore, influenced by Augustine’s use of the same allegory. However, the deeper meaning lies in the transformation and repurposing of sacred memories and teachings from Alexandria, symbolized by the “spoils of Egypt,” to establish a new foundation for Christianity in a different land.

Conclusion

In reconstructing the historical narrative of Clement, Origen, and Theodore, we gain a clearer understanding of their interconnected roles in early Christian history. The mystical and secretive nature of their teachings and practices, while often misunderstood and misrepresented, reveal a profound spiritual lineage that shaped the early Church. The “spoils of Egypt” allegory underscores the enduring legacy of Alexandrian Christianity and its transformative journey from Egypt to the broader Christian world. By reexamining these connections, we honor the intricate and often obscured history of early Christian thought and practice.

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