![]() (Bernhard provides links to the photographs of the Letter to Theodore and some relevant online articles as well as a bibliography containing the published English translations).Ĭarlson, Stephen. Secret Gospel of Mark: Additional Information. “Fragment of the Letter of Clement to Theodore, containing the Secret Gospel of Mark: A Study Edition.” Akma.īernhard, Andrew. New York: A & E Home Video, 2008 (segment begins at 24 min.). See some of the popular articles in the bibliography below. Geographical Locations: Alexandria, Bethany, Jericho, Jerusalem, Jordan River, Rome. Named Historical Figures and Characters: Carpocrates, Clement of Alexandria, David (king), James (son of Zebedee), Jesus Christ, John (son of Zebedee), Mark (evangelist), Peter (apostle), Salome (daughter of Archelaus), Satan, Solomon (king). Some recent scholars even suspect that Smith forged the document and search either for “clues” that Smith intentionally perpetuated an academic hoax or for historical anachronisms within the text, while other scholars have put forward rebuttals in defense of the authenticity of Clement’s letter. Exegetes debate whether these two episodes reflect apocryphal expansions of Mark’s Gospel, perhaps drawing on the phraseology and themes found in the Synoptic Gospels and on the Johannine account of the resurrection of Lazarus, or were part of Mark’s original text before they were excised from the final canonical version. The problem, according to Clement, is that the reputedly libertine sect founded by Carpocrates interpolated objectionable content into the text and construed the “spiritual Gospel” in a carnal manner (II.3–20). The second excerpt (III.15–16) simply reports that Jesus did not receive the young man’s sister and mother as well as Salome for reasons that are not disclosed. Clement adds that there is nothing in the text that depicts Jesus or the young man as naked (III.13). The description of the young man wearing nothing but a linen cloth parallels the attire of a youth in Mark 14:51–52 and has been understood by scholars either as a reference to a baptism ritual or as an indication that the young man renounced all of his possessions apart from his burial shroud. The first excerpt (II.23-III.11) relays how Jesus resurrected a wealthy young man from the dead and, after lodging at his house for six days, proceeded to teach him on the last night about the “mystery of the kingdom of God” (cf. ![]() He cites two anecdotes from the latter edition that were inserted into the canonical text of Mark after 10:34 and 10:46a respectively. Instead, Clement clarifies that the evangelist Mark composed a Gospel for Christian catechumens in Rome and then expanded on it for advanced Christian mystics in Alexandria ( Theod. In the letter, Clement reassures a Christian recipient named Theodore that many of the rumors he had heard about a more esoteric version of Mark’s Gospel were unfounded. ![]() 150–215 C.E.) copied in eighteenth century Greek handwriting onto the end-papers of Isaac Voss’s seventeenth-century publication Epistulae genuinae S. When cataloguing manuscripts in the Mar Saba monastery in 1958, Morton Smith happened upon a letter purportedly from Clement of Alexandria (ca. Accessed DAY MONTH YEAR.Ĭreated June 2016. “Secret Gospel of Mark.” e-Clavis: Christian Apocrypha. Kok, Morling College Perth Campus ( ).Ĭiting this resource (using Chicago Manual of Style): Kok, Michael J. Related literature: the Gospel according to Mark the Gospel according to John Clement of Alexandria Stromateis Quis dives salvetur?Ĭompiled by: Michael J. ![]() ![]() Other titles: Mystic Gospel of Mark, Longer Gospel of Mark ![]()
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