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Clement of Alexandria

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To Theodore.
You did well in silencing the unspeakable teachings of the Carpocrations. For
these are "wandering stars" referred to in the prophecy, who wander from
the narrow road of the commandments into a boundless abyss of the carnal
and bodily sins. For, priding themselves in knowledge, as they say, "of the
deep things of Satan, they do not know that they are casting themselves
away into "the netherworld of the darkness" of falseness, and boasting that
they are free, they have become slaves of servile desires. Such men are to be
opposed in all ways and alltogether. For, even if they should say something
true, one who loves the truth should not, even so, agree with them. For not
all true things are the truth, nor should that truth which merely seems true
according to human opinions be prefered to the true truth, that according to
the faith.
Now of the things they keep saying about the divinely inspired Gospel
according to Mark, some are altogether falsifications, and others, even if they
do contain some true elements, nevertheless are not reported truely. For the
true things being mixed with inventions, are falsified , so that, as the saying
goes, even the salt loses its savor.
As for Mark, then, during Peter`s stay in Rome he wrote an account of the
Lord`s doings, not, however, declaring all of them, nor yet hinting at the
secret ones, but selecting what he thought most useful for increasing the
faith of those who were being instructed. But when Peter died a martyr, Mark
came over to Alexandria, bringing both his own notes and those of Peter,
from which he transferred to his former books the things suitable to whatever
makes for progress toward knowledge. Thus he composed a more spiritual
Gospel for the use of those who were being perfected. Nevertheless, he yet
did not divulge the things not to be uttered, nor did he write down the
hierophantic teaching of the Lord, but to the stories already written he added

yet others and, moreover, brought in certain sayings of which he knew the
interpretation would, as a mystagogue , lead the hearers into the innermost
sanctuary of truth hidden by seven veils. Thus, in sum, he prepared matters,
neither grudgingly nor incautionously, in my opinion, and, dying, he left his
composition to the church in 1, verso Alexandria, where it even yet is most
carefully guarded, being read only to those who are being initated into the
great mysteries.
But since the foul demons are always devising destruction for the race of
men, Carpocrates, instructed by them and using deceitful arts, so enslaved a
certain presbyter of the church in Alexandria that he got from him a copy of
the secret Gospel, which he both interpreted according to his blasphemous
and carnal doctrine and, moreover, polluted, mixing with the spotless and
holy words utterly shameless lies. From this mixture is withdrawn off the
teaching of the Carpocratians.
To them, therefore, as I said above, one must never give way ; nor, when
they put forward their falsifications, should one concede that the secret
Gospel is by Mark, but should even deny it on oath. For, "For not all true
things are to be said to all men". For this reason the Wisdom of God, through
Solomon, advises, "Answer the fool with his folly," , teaching that the light of
the truth should be hidden from those who are mentally blind. Again it says,
"From him who has not shall be taken away" and "Let the fool walk in
darkness". But we are "children of Light" having been illuminated by "the
dayspring" of the spirit of the Lord "from on high", and "Where the Spirit of
the Lord is" , it says, "there is liberty", for "All things are pure to the pure".
To you, therefore, I shall not hesitate to answer the questions you have
asked, refuting the falsifications by the very words of the Gospel. For
example, after "And they were in the road going up to Jerusalem" and what
follows, until "After three days he shall arise", the secret Gospel brings the
following material word for word:
"And they came into Bethany and a certain woman whose brother had died
was there. And, coming, she knelt down before Jesus and said to him, "Son of
David, have mercy on me". But the disciples rebuked her. And Jesus got
angry with them and went off with her into the garden where the tomb was.
Right away there was a loud cry from inside the tomb. Then Jesus rolled away
the stone from in front of the tomb. He went in where the youth was and
stretched forth his hand and raised him up. The youth, looking upon him,
loved him and began to beg him to be with him. They they left the tomb and
went to the young man's house, for he was rich. Six days later, Jesus gave
him instructions of what to do and in the evening the youth came to him,
wearing nothing but a linen cloth over his naked body. He remained with him

that night, for Jesus thaught him the mystery of the Kingdom of God. And
when Jesus woke up, he returned to the other side of the Jordan."
And these words follow the text, "And James and John come to him" and all
that section. But "naked man with naked man" and the other things about
which you wrote, are not found.
And after the words,"And he comes into Jericho," the secret Gospel adds only,
"And the sister of the young man whom Jesus loved was there, along with his
mother and Salome, but Jesus did not receive them." But many other things
about which you wrote both seem to be and are falsifications.

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The Secret Gospel: The Discovery and Interpretation of the Secret
Gospel According to Mark
Clement of Alexandria
and a Secret Gospel of Mark
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(1)
www.religioustolerance.org/chr_miss2.htm

During the 1940s, academic Morton Smith had visited the Christian Orthodox Monastery
of Mar Saba in the Judean wilderness. He stayed there for two months, participating
with the monks in their daily schedule. It was built in the fifth century CE and is
located about 12 miles southeast of Jerusalem. As a professor of ancient history at
Columbia University, he revisited the monastery in 1958. He had decided to use his
sabbatical time to catalog their library. While examining an 17th century book..

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(2)

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Carpocrates
CARPOCRATES [Carpocrates] , fl. c.130-c.150, Alexandrian philosopher, founder with
his son Epiphanes of a Hellenistic sect, notoriously licentious, related to Gnosticism.
Epiphanes wrote a treatise, On Justice, that advocated communal ownership of property,
including women; he died, age 17, at Cephalonia and was long worshiped as a deity
there.
The Carpocratians believed that men had formerly been united with the Absolute, had
been corrupted, and would, by despising creation, be saved in this life or else later
through successive transmigrations. Jesus, they held, was but one of several wise men
who had achieved deliverance.
Author not available, CARPOCRATES., The Columbia Encyclopedia, Sixth Edition
2006
The Columbia Encyclopedia, Sixth Edition. Copyright 2006 Columbia University Press

(4)

___79_______

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There are some interesting features of the shorter versionthe one found in
the New Testamentthat can be explained if the longer version were the original,
and this is some of the evidence that Smith and others have adduced for
their view. To take the second quotation first. Clement indicates that it appeared
after the first part of Mark 10:46: And they came to Jericho; and as he
was leaving Jericho with his disciples. . . . This is a strange verse for several
reasons. Why does it say they came to Jericho but then not indicate what
happened there? In other words, why would Mark mention their arrival in town
if they left without doing anything? And why does the text say that they
came but that he and his disciples left? Why not just say they came and
they left? These may seem like minor issues, but they are the kind of small
details that should give one pause.
Notice what happens when the second passage cited by Clement is inserted
into the account. They come to Jericho. Jesus encounters three women there
but refuses to see them (this is not the first time in Marks Gospel that Jesus
might seem a bit rude; see Mark 3:3135). Then he and his disciples leave. The
passage seems to make better sense and the tiny problems with the details
disappear.Or consider the other of Clements two quotations of the Secret Gospel.
One passage that has always perplexed students of the canonical version of
Marks Gospel occurs near the end, when Jesus is arrested in the Garden of
Gethsemane. When the soldiers seize him, all his disciples flee. But there is
someone else there, a young man who is clothed with a linen cloth over his
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naked body. The soldiers grab this unnamed man, but he escapes, nude, leaving
them with the linen cloth in their hands (Mark 14:5152). Who is this
person, this follower of Jesus who has never been mentioned before? What is
he doing in Gethsemane? And why is he wearing only a linen garment? Interpreters
have propounded a host of possible solutions to these questions over
the centuries, but there has never been any consensus.14

(5)

(6)
www.religioustolerance.org/chr_miss2.htm

Smith attempted to confirm the authenticity of the letter:

Was the copy of Clement's letter handwritten in the book in the 18th
century, or is it a modern forgery: The book was missing its covers and title
page by the time that Smith found it. However, he was able to identify it as
a book printed by Isaac Voss, a printer in Amsterdam, in 1646. 4 This
established the earliest date when the letter was copied. Smith showed the
photographs that he had taken of the letter to a number of palaeographers -ancient handwriting experts. Most of them agreed that the writing style
dated the copy at between 1700 and 1800 CE. The letter does not seem to be
a modern forgery.
Was the original letter really written by Clement in the late second
century CE or by a forger at a later time? Smith showed the text of the
letter to many scholars who had specialized in the writings of Clement. Most
agreed that the letter resembled closely Clement's style. Smith then made "a
point-by-point comparison of the vocabulary, writing style, modes of
expression and ideas found in the letter with" other writings that are known
to have been produced by Clement. 8 According to author Bart Ehrman, "it
would be well nigh impossible to imagine someone other than Clement being
able to write it." 9
Were the fragments of Secret Mark consistent with the writings of the
author of the Gospel of Mark? A careful analysis of the letter's "vocabulary,
writing style, modes of expression, and theology" showed that it matched
those of the author of Mark.