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wiki20220301en020_103727	Secret Gospel of Mark	This hypothesis has been contested mainly by Brown and Pantuck. First, they reject the idea that something sexual is even said to take place between Jesus and the young man in Secret Mark, and if that is the case, then there are no forbidden sexual relations in the Secret Mark story. Second, they challenge the idea that Smith made the links Evans and others claim he did. They argue that Smith, in his doctoral dissertation from 1951, did not link more than two of the elements – the mystery of the kingdom of God to secret teachings. Forbidden sexual relations, such as "incest, intercourse during menstruation, adultery, homosexuality, and bestiality", is just one subject among several others in the scriptures that the Tannaim deemed should be discussed in secret. Further, they claim that Smith in his 1955 article also only linked the mystery of the kingdom of God to secret teachings. And in the third example, an article Smith wrote in 1958, he only "mentioned Clement and his Stromateis	Secret Gospel of Mark. This hypothesis has been contested mainly by Brown and Pantuck. First, they reject the idea that something sexual is even said to take place between Jesus and the young man in Secret Mark, and if that is the case, then there are no forbidden sexual relations in the Secret Mark story. Second, they challenge the idea that Smith made the links Evans and others claim he did. They argue that Smith, in his doctoral dissertation from 1951, did not link more than two of the elements – the mystery of the kingdom of God to secret teachings. Forbidden sexual relations, such as "incest, intercourse during menstruation, adultery, homosexuality, and bestiality", is just one subject among several others in the scriptures that the Tannaim deemed should be discussed in secret. Further, they claim that Smith in his 1955 article also only linked the mystery of the kingdom of God to secret teachings. And in the third example, an article Smith wrote in 1958, he only "mentioned Clement and his Stromateis	524129
wiki20220301en020_103728	Secret Gospel of Mark	in his 1955 article also only linked the mystery of the kingdom of God to secret teachings. And in the third example, an article Smith wrote in 1958, he only "mentioned Clement and his Stromateis as examples of secret teaching". Brown and Pantuck consider it to be common knowledge among scholars of Christianity and Judaism that Clement and Mark 4:11 deal with secret teaching.	Secret Gospel of Mark. in his 1955 article also only linked the mystery of the kingdom of God to secret teachings. And in the third example, an article Smith wrote in 1958, he only "mentioned Clement and his Stromateis as examples of secret teaching". Brown and Pantuck consider it to be common knowledge among scholars of Christianity and Judaism that Clement and Mark 4:11 deal with secret teaching.	524129
wiki20220301en020_103729	Secret Gospel of Mark	Handwriting experts and Smith's ability	Secret Gospel of Mark. Handwriting experts and Smith's ability	524129
wiki20220301en020_103730	Secret Gospel of Mark	The November/December 2009 issue of Biblical Archaeology Review (BAR 35:06) features a selection of articles dedicated to the Secret Gospel of Mark. Charles W. Hedrick wrote an introduction to the subject, and both Hershel Shanks and Helmut Koester wrote articles in support of the letter's authenticity. Since the three pro-forgery scholars who were contacted declined to participate, Shanks had to make the argument for forgery himself. Helmut Koester writes that Morton Smith "was not a good form-critical scholar" and that it "would have been completely beyond his ability to forge a text that, in terms of form-criticism, is a perfect older form of the same story as appears in John 11 as the raising of Lazarus." In 1963 Koester and Smith met several hours a day for a week to discuss Secret Mark. Koester then realized that Smith really struggled to understand the text and to decipher the handwriting. Koester writes: "Obviously, a forger would not have had the problems that Morton was	Secret Gospel of Mark. The November/December 2009 issue of Biblical Archaeology Review (BAR 35:06) features a selection of articles dedicated to the Secret Gospel of Mark. Charles W. Hedrick wrote an introduction to the subject, and both Hershel Shanks and Helmut Koester wrote articles in support of the letter's authenticity. Since the three pro-forgery scholars who were contacted declined to participate, Shanks had to make the argument for forgery himself. Helmut Koester writes that Morton Smith "was not a good form-critical scholar" and that it "would have been completely beyond his ability to forge a text that, in terms of form-criticism, is a perfect older form of the same story as appears in John 11 as the raising of Lazarus." In 1963 Koester and Smith met several hours a day for a week to discuss Secret Mark. Koester then realized that Smith really struggled to understand the text and to decipher the handwriting. Koester writes: "Obviously, a forger would not have had the problems that Morton was	524129
wiki20220301en020_103731	Secret Gospel of Mark	Mark. Koester then realized that Smith really struggled to understand the text and to decipher the handwriting. Koester writes: "Obviously, a forger would not have had the problems that Morton was struggling with. Or Morton Smith was an accomplished actor and I a complete fool."	Secret Gospel of Mark. Mark. Koester then realized that Smith really struggled to understand the text and to decipher the handwriting. Koester writes: "Obviously, a forger would not have had the problems that Morton was struggling with. Or Morton Smith was an accomplished actor and I a complete fool."	524129
wiki20220301en020_103732	Secret Gospel of Mark	In late 2009, Biblical Archaeology Review commissioned two Greek handwriting experts to evaluate "whether the handwriting of the Clement letter is in an authentic 18th-century Greek script" and whether Morton Smith could have written it. They had at their disposal high-resolution scans of the photographs of the Clement letter and known samples of Morton Smith's English and Greek handwriting from 1951 to 1984.	Secret Gospel of Mark. In late 2009, Biblical Archaeology Review commissioned two Greek handwriting experts to evaluate "whether the handwriting of the Clement letter is in an authentic 18th-century Greek script" and whether Morton Smith could have written it. They had at their disposal high-resolution scans of the photographs of the Clement letter and known samples of Morton Smith's English and Greek handwriting from 1951 to 1984.	524129
wiki20220301en020_103733	Secret Gospel of Mark	Venetia Anastasopoulou, a questioned document examiner and expert witness with experience in many Greek court cases, noticed three very different writings. Clement's letter, in her opinion, was written skillfully with "freedom, spontaneity and artistic flair" by a trained scribe who could effectively express his thoughts. Likewise, was Smith's English writing done "spontaneous and unconstrained, with a very good rhythm." Smith's Greek writing, though, was "like that of a school student" who is unfamiliarized in Greek writing and unable "to use it freely" with ease. Anastasopoulou concluded that in her professional opinion, Morton Smith with high probability could not have produced the handwriting of the Clement letter. She further explained, contrary to Carlson's assertion, that the letter did not have any of the typical signs of forgery, such as "lack of natural variations" appearing to be drawn or having "poor line quality", and that when a large document, such as this letter by	Secret Gospel of Mark. Venetia Anastasopoulou, a questioned document examiner and expert witness with experience in many Greek court cases, noticed three very different writings. Clement's letter, in her opinion, was written skillfully with "freedom, spontaneity and artistic flair" by a trained scribe who could effectively express his thoughts. Likewise, was Smith's English writing done "spontaneous and unconstrained, with a very good rhythm." Smith's Greek writing, though, was "like that of a school student" who is unfamiliarized in Greek writing and unable "to use it freely" with ease. Anastasopoulou concluded that in her professional opinion, Morton Smith with high probability could not have produced the handwriting of the Clement letter. She further explained, contrary to Carlson's assertion, that the letter did not have any of the typical signs of forgery, such as "lack of natural variations" appearing to be drawn or having "poor line quality", and that when a large document, such as this letter by	524129
wiki20220301en020_103734	Secret Gospel of Mark	did not have any of the typical signs of forgery, such as "lack of natural variations" appearing to be drawn or having "poor line quality", and that when a large document, such as this letter by Clement, is consistent throughout, "we have a first indication of genuineness".	Secret Gospel of Mark. did not have any of the typical signs of forgery, such as "lack of natural variations" appearing to be drawn or having "poor line quality", and that when a large document, such as this letter by Clement, is consistent throughout, "we have a first indication of genuineness".	524129
wiki20220301en020_103735	Secret Gospel of Mark	However, Agamemnon Tselikas, a distinguished Greek paleographer and thus a specialist in deciding when a particular text was written and in what school this way of writing was taught, thought the letter was a forgery. He noticed some letters with "completely foreign or strange and irregular forms". Contrary to Anastasopoulou's judgment, he thought some lines were non-continuous and that the hand of the scribe was not moving spontaneously. He stated that the handwriting of the letter is an imitation of eighteenth-century Greek script and that the most likely forger was either Smith or someone in Smith's employ. Tselikas suggests that Smith, as a model for the handwriting, could have used four eighteenth-century manuscripts from the Thematon monastery he visited in 1951. Allan Pantuck could though demonstrate that Smith never took any photographs of these manuscripts and could consequently not have used them as models. Since, according to Anastasopoulou's conclusion, the letter is	Secret Gospel of Mark. However, Agamemnon Tselikas, a distinguished Greek paleographer and thus a specialist in deciding when a particular text was written and in what school this way of writing was taught, thought the letter was a forgery. He noticed some letters with "completely foreign or strange and irregular forms". Contrary to Anastasopoulou's judgment, he thought some lines were non-continuous and that the hand of the scribe was not moving spontaneously. He stated that the handwriting of the letter is an imitation of eighteenth-century Greek script and that the most likely forger was either Smith or someone in Smith's employ. Tselikas suggests that Smith, as a model for the handwriting, could have used four eighteenth-century manuscripts from the Thematon monastery he visited in 1951. Allan Pantuck could though demonstrate that Smith never took any photographs of these manuscripts and could consequently not have used them as models. Since, according to Anastasopoulou's conclusion, the letter is	524129
wiki20220301en020_103736	Secret Gospel of Mark	could though demonstrate that Smith never took any photographs of these manuscripts and could consequently not have used them as models. Since, according to Anastasopoulou's conclusion, the letter is written by a trained scribe with a skill that surpasses Smith's ability, in the words of Michael Kok, "the conspiracy theory must grow to include an accomplice with training in eighteenth-century Greek paleography".	Secret Gospel of Mark. could though demonstrate that Smith never took any photographs of these manuscripts and could consequently not have used them as models. Since, according to Anastasopoulou's conclusion, the letter is written by a trained scribe with a skill that surpasses Smith's ability, in the words of Michael Kok, "the conspiracy theory must grow to include an accomplice with training in eighteenth-century Greek paleography".	524129
wiki20220301en020_103737	Secret Gospel of Mark	Having surveyed the archives of Smith's papers and correspondence, Allan Pantuck comes to the conclusion that Smith was not capable of forging the letter; that his Greek was not good enough to compose a letter in Clement's thought and style and that he lacked the skills needed to imitate a difficult Greek 18th-century handwriting. Roy Kotansky, who worked with Smith on translating Greek, says that although Smith's Greek was very good, it "was not that of a true papyrologist (or philologist)". According to Kotansky, Smith "certainly could not have produced either the Greek cursive script of the Mar Saba manuscript, nor its grammatical text" and writes that few are "up to this sort of task"; which, if the letter is forged, would be "one of the greatest works of scholarship of the twentieth century", according to Bart Ehrman.	Secret Gospel of Mark. Having surveyed the archives of Smith's papers and correspondence, Allan Pantuck comes to the conclusion that Smith was not capable of forging the letter; that his Greek was not good enough to compose a letter in Clement's thought and style and that he lacked the skills needed to imitate a difficult Greek 18th-century handwriting. Roy Kotansky, who worked with Smith on translating Greek, says that although Smith's Greek was very good, it "was not that of a true papyrologist (or philologist)". According to Kotansky, Smith "certainly could not have produced either the Greek cursive script of the Mar Saba manuscript, nor its grammatical text" and writes that few are "up to this sort of task"; which, if the letter is forged, would be "one of the greatest works of scholarship of the twentieth century", according to Bart Ehrman.	524129
wiki20220301en020_103738	Secret Gospel of Mark	Scott G. Brown and Eckhard Rau argue that Smith's interpretation of the longer passage from Secret Mark cannot be reconciled with its content, and Rau thinks that if Smith really would have forged the letter, he should have been able to make it more suitable for his own theories. Michael Kok thinks that the "Achilles' heel of the forgery hypothesis" is that Smith seemingly did not have the necessary skills to forge the letter. Interpretation	Secret Gospel of Mark. Scott G. Brown and Eckhard Rau argue that Smith's interpretation of the longer passage from Secret Mark cannot be reconciled with its content, and Rau thinks that if Smith really would have forged the letter, he should have been able to make it more suitable for his own theories. Michael Kok thinks that the "Achilles' heel of the forgery hypothesis" is that Smith seemingly did not have the necessary skills to forge the letter. Interpretation	524129
wiki20220301en020_103739	Secret Gospel of Mark	Smith's theories about the historical Jesus	Secret Gospel of Mark. Smith's theories about the historical Jesus	524129
wiki20220301en020_103740	Secret Gospel of Mark	Smith thought that the scene in which Jesus taught the young man "the mystery of the kingdom of God" at night, depicted an initiation rite of baptism which Jesus offered his closest disciples. In this baptismal rite "the initiate united with Jesus' spirit" in a hallucinatory experience, and then they "ascended mystically to the heavens." The disciple would be set free from the Mosaic Law and they would both become libertines. The libertinism of Jesus was then later suppressed by James, the brother of Jesus, and Paul. The idea that "Jesus was a libertine who performed a hypnotic rite of" illusory ascent to the heavens, not only seemed far-fetched but also upset many scholars, who could not envision that Jesus would be portrayed in such a way in a trustworthy ancient text. Scott Brown argues though that Smith's usage of the term libertine did not mean sexual libertinism, but freethinking in matters of religion, and that it refers to Jews and Christians who chose not to keep the Mosaic	Secret Gospel of Mark. Smith thought that the scene in which Jesus taught the young man "the mystery of the kingdom of God" at night, depicted an initiation rite of baptism which Jesus offered his closest disciples. In this baptismal rite "the initiate united with Jesus' spirit" in a hallucinatory experience, and then they "ascended mystically to the heavens." The disciple would be set free from the Mosaic Law and they would both become libertines. The libertinism of Jesus was then later suppressed by James, the brother of Jesus, and Paul. The idea that "Jesus was a libertine who performed a hypnotic rite of" illusory ascent to the heavens, not only seemed far-fetched but also upset many scholars, who could not envision that Jesus would be portrayed in such a way in a trustworthy ancient text. Scott Brown argues though that Smith's usage of the term libertine did not mean sexual libertinism, but freethinking in matters of religion, and that it refers to Jews and Christians who chose not to keep the Mosaic	524129
wiki20220301en020_103741	Secret Gospel of Mark	though that Smith's usage of the term libertine did not mean sexual libertinism, but freethinking in matters of religion, and that it refers to Jews and Christians who chose not to keep the Mosaic Law. In each of his books on Secret Mark, Smith made one passing suggestion that Jesus and the disciples might have united also physically in this rite, but he thought that the essential thing was that the disciples were possessed by Jesus' spirit". Smith acknowledged that there is no way to know if this libertinism can be traced as far back as Jesus.	Secret Gospel of Mark. though that Smith's usage of the term libertine did not mean sexual libertinism, but freethinking in matters of religion, and that it refers to Jews and Christians who chose not to keep the Mosaic Law. In each of his books on Secret Mark, Smith made one passing suggestion that Jesus and the disciples might have united also physically in this rite, but he thought that the essential thing was that the disciples were possessed by Jesus' spirit". Smith acknowledged that there is no way to know if this libertinism can be traced as far back as Jesus.	524129
wiki20220301en020_103742	Secret Gospel of Mark	In his later work, Morton Smith increasingly came to see the historical Jesus as practicing some type of magical rituals and hypnotism, thus explaining various healings of demoniacs in the gospels. Smith carefully explored for any traces of a "libertine tradition" in early Christianity and in the New Testament. Yet there's very little in the Mar Saba manuscript to give backing to any of this. This is illustrated by the fact that in his later book, Jesus the Magician, Smith devoted only 12 lines to the Mar Saba manuscript, and never suggested "that Jesus engaged in sexual libertinism". Lacunae and continuity The two excerpts from Secret Mark suggest resolutions to some puzzling passages in the canonical Mark. The young man in the linen cloth	Secret Gospel of Mark. In his later work, Morton Smith increasingly came to see the historical Jesus as practicing some type of magical rituals and hypnotism, thus explaining various healings of demoniacs in the gospels. Smith carefully explored for any traces of a "libertine tradition" in early Christianity and in the New Testament. Yet there's very little in the Mar Saba manuscript to give backing to any of this. This is illustrated by the fact that in his later book, Jesus the Magician, Smith devoted only 12 lines to the Mar Saba manuscript, and never suggested "that Jesus engaged in sexual libertinism". Lacunae and continuity The two excerpts from Secret Mark suggest resolutions to some puzzling passages in the canonical Mark. The young man in the linen cloth	524129
wiki20220301en020_103743	Secret Gospel of Mark	In Mark 14:51–52, a young man (Greek: νεανίσκος, neaniskos) in a linen cloth (Greek: σινδόνα, sindona) is seized during Jesus' arrest, but he escapes at the cost of his clothing. This passage seems to have little to do with the rest of the narrative, and it has given cause to various interpretations. Sometimes it is suggested that the young man is Mark himself. However, the same Greek words (neaniskos and sindona) are also used in Secret Mark. Several scholars, such as Robert Grant and Robert Gundry, suggest that Secret Mark was created based on Mark 14:51, 16:5 and other passages and that this would explain the similarities. Other scholars, such as Helmut Koester and J. D. Crossan, argue that the canonical Mark is a revision of Secret Mark. Koester thinks that an original Proto-Mark was expanded with, among other things, the raising of the youth in Secret Mark and the fleeing naked youth during Jesus' arrest in Mark 14:51–52, and that this gospel version later was abridged to form	Secret Gospel of Mark. In Mark 14:51–52, a young man (Greek: νεανίσκος, neaniskos) in a linen cloth (Greek: σινδόνα, sindona) is seized during Jesus' arrest, but he escapes at the cost of his clothing. This passage seems to have little to do with the rest of the narrative, and it has given cause to various interpretations. Sometimes it is suggested that the young man is Mark himself. However, the same Greek words (neaniskos and sindona) are also used in Secret Mark. Several scholars, such as Robert Grant and Robert Gundry, suggest that Secret Mark was created based on Mark 14:51, 16:5 and other passages and that this would explain the similarities. Other scholars, such as Helmut Koester and J. D. Crossan, argue that the canonical Mark is a revision of Secret Mark. Koester thinks that an original Proto-Mark was expanded with, among other things, the raising of the youth in Secret Mark and the fleeing naked youth during Jesus' arrest in Mark 14:51–52, and that this gospel version later was abridged to form	524129
wiki20220301en020_103744	Secret Gospel of Mark	expanded with, among other things, the raising of the youth in Secret Mark and the fleeing naked youth during Jesus' arrest in Mark 14:51–52, and that this gospel version later was abridged to form the canonical Mark. According to Crossan, Secret Mark was the original gospel. In the creation of canonical Mark, the two Secret Mark passages quoted by Clement were removed and then dismembered and scattered throughout canonical Mark to form the neaniskos-passages. Miles Fowler and others argue that Secret Mark originally told a coherent story, including that of a young man. From this gospel, some passages were removed (by the original author or by someone else) to form canonical Mark. In this process, some remnants were left, such as that of the fleeing naked young man, while other passages may have been completely lost.	Secret Gospel of Mark. expanded with, among other things, the raising of the youth in Secret Mark and the fleeing naked youth during Jesus' arrest in Mark 14:51–52, and that this gospel version later was abridged to form the canonical Mark. According to Crossan, Secret Mark was the original gospel. In the creation of canonical Mark, the two Secret Mark passages quoted by Clement were removed and then dismembered and scattered throughout canonical Mark to form the neaniskos-passages. Miles Fowler and others argue that Secret Mark originally told a coherent story, including that of a young man. From this gospel, some passages were removed (by the original author or by someone else) to form canonical Mark. In this process, some remnants were left, such as that of the fleeing naked young man, while other passages may have been completely lost.	524129
wiki20220301en020_103745	Secret Gospel of Mark	Marvin Meyer sees the young man in Secret Mark as a paradigmatic disciple that "functions as a literary rather than a historical figure." The young man (neaniskos) wears only "a linen cloth" (sindona) "over his naked body". This is reminiscent of Mark 14:51–52, where, in the garden of Gethsemane, an unnamed young man (neaniskos) who is wearing nothing but a linen cloth (sindona) about his body is said to follow Jesus, and as they seize him, he runs away naked, leaving his linen cloth behind. The word sindōn is also found in Mark 15:46 where it refers to Jesus' burial wrapping. And in Mark 16:5 a neaniskos (young man) in a white robe, who in Mark does not seem to function as an angel, is sitting in the empty tomb when the women arrive to anoint Jesus' body.	Secret Gospel of Mark. Marvin Meyer sees the young man in Secret Mark as a paradigmatic disciple that "functions as a literary rather than a historical figure." The young man (neaniskos) wears only "a linen cloth" (sindona) "over his naked body". This is reminiscent of Mark 14:51–52, where, in the garden of Gethsemane, an unnamed young man (neaniskos) who is wearing nothing but a linen cloth (sindona) about his body is said to follow Jesus, and as they seize him, he runs away naked, leaving his linen cloth behind. The word sindōn is also found in Mark 15:46 where it refers to Jesus' burial wrapping. And in Mark 16:5 a neaniskos (young man) in a white robe, who in Mark does not seem to function as an angel, is sitting in the empty tomb when the women arrive to anoint Jesus' body.	524129
wiki20220301en020_103746	Secret Gospel of Mark	Miles Fowler suggests that the naked fleeing youth in Mark 14:51–52, the youth in the tomb of Jesus in Mark 16:5 and the youth Jesus raises from the dead in Secret Mark are the same youth; but that he also appears as the rich (and in the parallel account in Matthew 19:20, "young") man in Mark 10:17–22, whom Jesus loves and urges to give all his possessions to the poor and join him. This young man is furthermore by some scholars identified as both Lazarus (due to the similarities between Secret Mark 1 and John 11) and the beloved disciple (due to the fact that Jesus in Secret Mark 2 is said to have loved the youth, and that in the gospels he is said to have loved only the three siblings Martha, Mary and Lazarus (Joh 11:5), the rich man (Mark 10:22) and the beloved disciple). Hans-Martin Schenke interprets the scene of the fleeing youth in Gethsemane (Mark 14:51–52) as a symbolic story in which the youth is not human but rather a shadow, a symbol, an ideal disciple. He sees the	Secret Gospel of Mark. Miles Fowler suggests that the naked fleeing youth in Mark 14:51–52, the youth in the tomb of Jesus in Mark 16:5 and the youth Jesus raises from the dead in Secret Mark are the same youth; but that he also appears as the rich (and in the parallel account in Matthew 19:20, "young") man in Mark 10:17–22, whom Jesus loves and urges to give all his possessions to the poor and join him. This young man is furthermore by some scholars identified as both Lazarus (due to the similarities between Secret Mark 1 and John 11) and the beloved disciple (due to the fact that Jesus in Secret Mark 2 is said to have loved the youth, and that in the gospels he is said to have loved only the three siblings Martha, Mary and Lazarus (Joh 11:5), the rich man (Mark 10:22) and the beloved disciple). Hans-Martin Schenke interprets the scene of the fleeing youth in Gethsemane (Mark 14:51–52) as a symbolic story in which the youth is not human but rather a shadow, a symbol, an ideal disciple. He sees the	524129
wiki20220301en020_103747	Secret Gospel of Mark	Schenke interprets the scene of the fleeing youth in Gethsemane (Mark 14:51–52) as a symbolic story in which the youth is not human but rather a shadow, a symbol, an ideal disciple. He sees the reappearing youth as a spiritual double of Jesus and the stripping of the body as a symbol of the soul being naked.	Secret Gospel of Mark. Schenke interprets the scene of the fleeing youth in Gethsemane (Mark 14:51–52) as a symbolic story in which the youth is not human but rather a shadow, a symbol, an ideal disciple. He sees the reappearing youth as a spiritual double of Jesus and the stripping of the body as a symbol of the soul being naked.	524129
wiki20220301en020_103748	Secret Gospel of Mark	Marvin Meyer finds a subplot, or scenes or vignettes, "in Secret Mark that is present in only a truncated form in canonical Mark", about a young man as a symbol of discipleship who follows Jesus throughout the gospel story. The first trace of this young man is found in the story of the rich man in Mark 10:17–22 whom Jesus loves and "who is a candidate for discipleship"; the second is the story of the young man in the first Secret Mark passage (after Mark 10:34) whom Jesus raises from the dead and teaches the mystery of the kingdom of God and who loves Jesus; the third is found in the second Secret Mark passage (at Mark 10:46) in which Jesus rejects Salome and the sister of the youth whom Jesus loved and his mother; the fourth is in the story of the escaping naked young man in Gethsemane (Mark 14:51–52); and the fifth is found in the story of the young man in a white robe inside the empty tomb, a youth who informs Salome and the other women that Jesus has risen (Mark 16:1–8). In this	Secret Gospel of Mark. Marvin Meyer finds a subplot, or scenes or vignettes, "in Secret Mark that is present in only a truncated form in canonical Mark", about a young man as a symbol of discipleship who follows Jesus throughout the gospel story. The first trace of this young man is found in the story of the rich man in Mark 10:17–22 whom Jesus loves and "who is a candidate for discipleship"; the second is the story of the young man in the first Secret Mark passage (after Mark 10:34) whom Jesus raises from the dead and teaches the mystery of the kingdom of God and who loves Jesus; the third is found in the second Secret Mark passage (at Mark 10:46) in which Jesus rejects Salome and the sister of the youth whom Jesus loved and his mother; the fourth is in the story of the escaping naked young man in Gethsemane (Mark 14:51–52); and the fifth is found in the story of the young man in a white robe inside the empty tomb, a youth who informs Salome and the other women that Jesus has risen (Mark 16:1–8). In this	524129
wiki20220301en020_103749	Secret Gospel of Mark	(Mark 14:51–52); and the fifth is found in the story of the young man in a white robe inside the empty tomb, a youth who informs Salome and the other women that Jesus has risen (Mark 16:1–8). In this scenario, a once-coherent story in Secret Mark would, after much of the elements had been removed, form an incoherent story in canonical Mark with only embedded echoes of the story present.	Secret Gospel of Mark. (Mark 14:51–52); and the fifth is found in the story of the young man in a white robe inside the empty tomb, a youth who informs Salome and the other women that Jesus has risen (Mark 16:1–8). In this scenario, a once-coherent story in Secret Mark would, after much of the elements had been removed, form an incoherent story in canonical Mark with only embedded echoes of the story present.	524129
wiki20220301en020_103750	Secret Gospel of Mark	Lacuna in the trip to Jericho	Secret Gospel of Mark. Lacuna in the trip to Jericho	524129
wiki20220301en020_103751	Secret Gospel of Mark	The second excerpt from Secret Mark fills in an apparent lacuna in Mark 10:46: "They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside." Morton Smith notes that "one of Mark's favorite formulas" is to say that Jesus comes to a certain place, but "in all of these except Mark 3:20 and 10:46 it is followed by an account of some event which occurred in the place entered" before he leaves the place. Due to this apparent gap in the story, there has been speculation that the information about what happened in Jericho has been omitted. According to Robert Gundry, the fact that Jesus cures the blind Bartimaeus on the way from Jericho justifies that Mark said that Jesus came to Jericho without saying that he did anything there. As a parallel, Gundry refers to Mark 7:31 where Jesus "returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee". However, here Jesus is	Secret Gospel of Mark. The second excerpt from Secret Mark fills in an apparent lacuna in Mark 10:46: "They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside." Morton Smith notes that "one of Mark's favorite formulas" is to say that Jesus comes to a certain place, but "in all of these except Mark 3:20 and 10:46 it is followed by an account of some event which occurred in the place entered" before he leaves the place. Due to this apparent gap in the story, there has been speculation that the information about what happened in Jericho has been omitted. According to Robert Gundry, the fact that Jesus cures the blind Bartimaeus on the way from Jericho justifies that Mark said that Jesus came to Jericho without saying that he did anything there. As a parallel, Gundry refers to Mark 7:31 where Jesus "returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee". However, here Jesus is	524129
wiki20220301en020_103752	Secret Gospel of Mark	that he did anything there. As a parallel, Gundry refers to Mark 7:31 where Jesus "returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee". However, here Jesus is never said to have entered Sidon, and it is possible that this is an amalgamation of several introductory notices.	Secret Gospel of Mark. that he did anything there. As a parallel, Gundry refers to Mark 7:31 where Jesus "returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee". However, here Jesus is never said to have entered Sidon, and it is possible that this is an amalgamation of several introductory notices.	524129
wiki20220301en020_103753	Secret Gospel of Mark	With the addition from Secret Mark, the gap in the story would be solved: "They came to Jericho, and the sister of the youth whom Jesus loved and his mother and Salome were there, and Jesus did not receive them. As he and his disciples and a large crowd were leaving Jericho ..." The fact that the text becomes more comprehensible with the addition from Secret Mark, plus the fact that Salome is mentioned (and since she was "popular in heretical circles", the sentence could have been abbreviated for that reason), indicates that Secret Mark has preserved a reading that was deleted in the canonical Gospel of Mark. Crossan thinks this shows that "Mark 10:46 is a condensed and dependent version of" the Secret Mark sentence. Others argue that it would be expected that someone later would want to fill in the obvious gaps that occur in the Gospel of Mark. Relation to the Gospel of John	Secret Gospel of Mark. With the addition from Secret Mark, the gap in the story would be solved: "They came to Jericho, and the sister of the youth whom Jesus loved and his mother and Salome were there, and Jesus did not receive them. As he and his disciples and a large crowd were leaving Jericho ..." The fact that the text becomes more comprehensible with the addition from Secret Mark, plus the fact that Salome is mentioned (and since she was "popular in heretical circles", the sentence could have been abbreviated for that reason), indicates that Secret Mark has preserved a reading that was deleted in the canonical Gospel of Mark. Crossan thinks this shows that "Mark 10:46 is a condensed and dependent version of" the Secret Mark sentence. Others argue that it would be expected that someone later would want to fill in the obvious gaps that occur in the Gospel of Mark. Relation to the Gospel of John	524129
wiki20220301en020_103754	Secret Gospel of Mark	The raising of Lazarus in John and the young man in Secret Mark	Secret Gospel of Mark. The raising of Lazarus in John and the young man in Secret Mark	524129
wiki20220301en020_103755	Secret Gospel of Mark	The resurrection of the young man by Jesus in Secret Mark bears such clear similarities to the raising of Lazarus in the Gospel of John (11:1–44) that it can be seen as another version of that story. But although there are striking parallels between these two stories, there are also "numerous, often pointless, contradictions." If the two verses in Mark preceding Secret Mark are included, both stories tell us that the disciples are apprehensive as they fear Jesus' arrest. In each story it is the sister whose brother just died who approaches Jesus on the road and asks his help; she shows Jesus the tomb, which is in Bethany; the stone is removed, and Jesus raises the dead man who then comes out of the tomb. In each story, the emphasis is upon the love between Jesus and this man, and eventually, Jesus follows him to his home. Each story occurs "at the same period in Jesus' career", as he has left Galilee and gone into Judea and then to Transjordan.	Secret Gospel of Mark. The resurrection of the young man by Jesus in Secret Mark bears such clear similarities to the raising of Lazarus in the Gospel of John (11:1–44) that it can be seen as another version of that story. But although there are striking parallels between these two stories, there are also "numerous, often pointless, contradictions." If the two verses in Mark preceding Secret Mark are included, both stories tell us that the disciples are apprehensive as they fear Jesus' arrest. In each story it is the sister whose brother just died who approaches Jesus on the road and asks his help; she shows Jesus the tomb, which is in Bethany; the stone is removed, and Jesus raises the dead man who then comes out of the tomb. In each story, the emphasis is upon the love between Jesus and this man, and eventually, Jesus follows him to his home. Each story occurs "at the same period in Jesus' career", as he has left Galilee and gone into Judea and then to Transjordan.	524129
wiki20220301en020_103756	Secret Gospel of Mark	Jesus' route in Mark With the quoted Secret Mark passages added to the Gospel of Mark, a story emerges in which Jesus on his way to Jerusalem leaves Galilee and walks into northern Judea, then crosses the Jordan River east into Peraea and walks south through Peraea on the eastern side of the Jordan, meets the rich man whom he urges to give all his possessions to the poor and follow him (Mark 10:17–22), comes to Bethany, still on the other side of Jordan, and raises the young man from the dead (Secret Mark 1). He then crosses the river Jordan again and continues west while rejecting James' and John's request (Mark 10:35–45). He arrives at Jericho where he does not receive the three women (Mark 10:46 + Secret Mark 2) and then leaves Jericho to meet the blind Bartimaeus and give him back his sight.	Secret Gospel of Mark. Jesus' route in Mark With the quoted Secret Mark passages added to the Gospel of Mark, a story emerges in which Jesus on his way to Jerusalem leaves Galilee and walks into northern Judea, then crosses the Jordan River east into Peraea and walks south through Peraea on the eastern side of the Jordan, meets the rich man whom he urges to give all his possessions to the poor and follow him (Mark 10:17–22), comes to Bethany, still on the other side of Jordan, and raises the young man from the dead (Secret Mark 1). He then crosses the river Jordan again and continues west while rejecting James' and John's request (Mark 10:35–45). He arrives at Jericho where he does not receive the three women (Mark 10:46 + Secret Mark 2) and then leaves Jericho to meet the blind Bartimaeus and give him back his sight.	524129
wiki20220301en020_103757	Secret Gospel of Mark	Two Bethanys In each story, the raising of the dead man takes place in Bethany. In the Gospel of John (10:40) Jesus is at "the place where John had been baptizing", which in John 1:28 is said to be a place named "Bethany beyond the Jordan" when Mary arrives and tells him that Lazarus is sick (John 11:1–3). Jesus follows her to another village called Bethany just outside of Jerusalem (John 11:17–18). In Secret Mark, the woman meets him at the same place, but he never travels to Bethany near Jerusalem. Instead, he just follows her to the young man since he already is in Bethany (beyond the Jordan). In Secret Mark, the young man (Lazarus?) and his sister (Mary?) are not named, and their sister Martha does not even appear.	Secret Gospel of Mark. Two Bethanys In each story, the raising of the dead man takes place in Bethany. In the Gospel of John (10:40) Jesus is at "the place where John had been baptizing", which in John 1:28 is said to be a place named "Bethany beyond the Jordan" when Mary arrives and tells him that Lazarus is sick (John 11:1–3). Jesus follows her to another village called Bethany just outside of Jerusalem (John 11:17–18). In Secret Mark, the woman meets him at the same place, but he never travels to Bethany near Jerusalem. Instead, he just follows her to the young man since he already is in Bethany (beyond the Jordan). In Secret Mark, the young man (Lazarus?) and his sister (Mary?) are not named, and their sister Martha does not even appear.	524129
wiki20220301en020_103758	Secret Gospel of Mark	Relations between the gospels	Secret Gospel of Mark. Relations between the gospels	524129
wiki20220301en020_103759	Secret Gospel of Mark	A number of scholars argue that the story in Secret Mark is based on the Gospel of John. Other scholars argue that the authors of Secret Mark and the Gospel of John independently used a common source or built on a common tradition. The fact that Secret Mark refers to another Bethany than the one in the Gospel of John as the place for the miracle and omits the names of the protagonists, and since there are no traces in Secret Mark of the rather extensive Johannine redaction, or of other Johannine characteristics, including its language, militate against Secret Mark being based on the Gospel of John. Michael Kok thinks that this also militates against the thesis that the Gospel of John depends on Secret Mark and that it indicates that they both are based either on "oral variants of the same underlying tradition", or on older written collections of miracle stories. Koester thinks Secret Mark represents an earlier stage of development of the story. Morton Smith tried to demonstrate that	Secret Gospel of Mark. A number of scholars argue that the story in Secret Mark is based on the Gospel of John. Other scholars argue that the authors of Secret Mark and the Gospel of John independently used a common source or built on a common tradition. The fact that Secret Mark refers to another Bethany than the one in the Gospel of John as the place for the miracle and omits the names of the protagonists, and since there are no traces in Secret Mark of the rather extensive Johannine redaction, or of other Johannine characteristics, including its language, militate against Secret Mark being based on the Gospel of John. Michael Kok thinks that this also militates against the thesis that the Gospel of John depends on Secret Mark and that it indicates that they both are based either on "oral variants of the same underlying tradition", or on older written collections of miracle stories. Koester thinks Secret Mark represents an earlier stage of development of the story. Morton Smith tried to demonstrate that	524129
wiki20220301en020_103760	Secret Gospel of Mark	underlying tradition", or on older written collections of miracle stories. Koester thinks Secret Mark represents an earlier stage of development of the story. Morton Smith tried to demonstrate that the resurrection story in Secret Mark does not contain any of the secondary traits found in the parallel story in John 11 and that the story in John 11 is more theologically developed. He concluded that the Secret Mark version of the story contains an older, independent, and more reliable witness to the oral tradition.	Secret Gospel of Mark. underlying tradition", or on older written collections of miracle stories. Koester thinks Secret Mark represents an earlier stage of development of the story. Morton Smith tried to demonstrate that the resurrection story in Secret Mark does not contain any of the secondary traits found in the parallel story in John 11 and that the story in John 11 is more theologically developed. He concluded that the Secret Mark version of the story contains an older, independent, and more reliable witness to the oral tradition.	524129
wiki20220301en020_103761	Secret Gospel of Mark	Baptismal significance Morton Smith saw the longer Secret Mark passage as a story of baptism. According to Smith "the mystery of the kingdom of God" that Jesus taught the young man, was, in fact, a magical rite that "involved a purificatory baptism". That this story depicts a baptism was in turn accepted by most scholars, also those otherwise critical to Smith's reconstructions. And with the idea of the linen sheet as a baptismal garment followed the idea of nakedness and sex.	Secret Gospel of Mark. Baptismal significance Morton Smith saw the longer Secret Mark passage as a story of baptism. According to Smith "the mystery of the kingdom of God" that Jesus taught the young man, was, in fact, a magical rite that "involved a purificatory baptism". That this story depicts a baptism was in turn accepted by most scholars, also those otherwise critical to Smith's reconstructions. And with the idea of the linen sheet as a baptismal garment followed the idea of nakedness and sex.	524129
wiki20220301en020_103762	Secret Gospel of Mark	But there has been some debate about this matter. For example, Scott G. Brown (while defending the authenticity of Secret Mark) disagrees with Smith that the scene is a reference to baptism. He thinks this is to profoundly misinterpret the text, and he argues that if the story really had been about baptism, it would not have mentioned only teaching, but also water or disrobing and immersion. He adds that "the young man's linen sheet has baptismal connotations, but the text discourages every attempt to perceive Jesus literally baptizing him." Stephen Carlson agrees that Brown's reading is more plausible than Smith's. The idea that Jesus practiced baptism is absent from the Synoptic Gospels, though it is introduced in the Gospel of John.	Secret Gospel of Mark. But there has been some debate about this matter. For example, Scott G. Brown (while defending the authenticity of Secret Mark) disagrees with Smith that the scene is a reference to baptism. He thinks this is to profoundly misinterpret the text, and he argues that if the story really had been about baptism, it would not have mentioned only teaching, but also water or disrobing and immersion. He adds that "the young man's linen sheet has baptismal connotations, but the text discourages every attempt to perceive Jesus literally baptizing him." Stephen Carlson agrees that Brown's reading is more plausible than Smith's. The idea that Jesus practiced baptism is absent from the Synoptic Gospels, though it is introduced in the Gospel of John.	524129
wiki20220301en020_103763	Secret Gospel of Mark	Brown argues that Clement, with the expression "the mystery of the kingdom of God," primarily meant "advanced theological instruction." On the other three occasions when Clement refers to "initiation in the great mysteries", he always refers to the "highest stage of Christian theological education, two stages beyond baptism" – a philosophical, intellectual and spiritual experience "beyond the material realm". Brown thinks the story of the young man is best understood symbolically, and the young man is best seen as an abstract symbol of "discipleship as a process of following Jesus in the way to life through death". These matters also have a bearing on the debates about the authenticity of Secret Mark, because Brown implies that Smith, himself, did not quite understand his own discovery and it would be illogical to forge a text that you do not understand, to prove a theory it does not support. See also List of Gospels Notes and references Notes References Sources	Secret Gospel of Mark. Brown argues that Clement, with the expression "the mystery of the kingdom of God," primarily meant "advanced theological instruction." On the other three occasions when Clement refers to "initiation in the great mysteries", he always refers to the "highest stage of Christian theological education, two stages beyond baptism" – a philosophical, intellectual and spiritual experience "beyond the material realm". Brown thinks the story of the young man is best understood symbolically, and the young man is best seen as an abstract symbol of "discipleship as a process of following Jesus in the way to life through death". These matters also have a bearing on the debates about the authenticity of Secret Mark, because Brown implies that Smith, himself, did not quite understand his own discovery and it would be illogical to forge a text that you do not understand, to prove a theory it does not support. See also List of Gospels Notes and references Notes References Sources	524129
wiki20220301en020_103764	Secret Gospel of Mark	See also List of Gospels Notes and references Notes References Sources Available online (2nd edition 1985) Available online (PDF file) Available online (PDF file) Available online Available online Available online Available online (Available on-line.) PhD diss. Available online (PDF file) Available online Available online (PDF file) Available online . Originally published in Second Century 4:2 (1984), pp. 65–82. Available online (PDF file) Available online (PDF file) Online (PDF)	Secret Gospel of Mark. See also List of Gospels Notes and references Notes References Sources Available online (2nd edition 1985) Available online (PDF file) Available online (PDF file) Available online Available online Available online Available online (Available on-line.) PhD diss. Available online (PDF file) Available online Available online (PDF file) Available online . Originally published in Second Century 4:2 (1984), pp. 65–82. Available online (PDF file) Available online (PDF file) Online (PDF)	524129
wiki20220301en020_103765	Secret Gospel of Mark	External links Translations of Clement's Letter to Theodore into English by: Morton Smith at The Gnostic Society Library, Wieland Willker's site, Early Christian Writings and Cygnus' Study. A. K. M. Adam at Academia Sam Gibson at Early Christian Writings Andrew Bernhard at The Scriptorium and gospels.net Bart D. Ehrman Lost Scriptures (2003) pp. 88–89 (only the quotations that relate to Secret Mark) at Issuu Transcriptions of the Greek text by: Morton Smith – reproduced at Early Christian Writings Agamemnon Tselikas at Biblical Archaeology Review A. K. M. Adam, based on those of Smith and Tselikas with comments in Paananen & Viklund, at Academia "Biblical Archaeology Society", Did Morton Smith Forge "Secret Mark"?, with articles by: Venetia Anastasopoulou, "Experts Report Handwriting Examination" & "Can a Document in Itself Reveal a Forgery?" Peter Jeffery, "Response to Handwriting Analysis" & "Additional Response to Handwriting Analysis"	Secret Gospel of Mark. External links Translations of Clement's Letter to Theodore into English by: Morton Smith at The Gnostic Society Library, Wieland Willker's site, Early Christian Writings and Cygnus' Study. A. K. M. Adam at Academia Sam Gibson at Early Christian Writings Andrew Bernhard at The Scriptorium and gospels.net Bart D. Ehrman Lost Scriptures (2003) pp. 88–89 (only the quotations that relate to Secret Mark) at Issuu Transcriptions of the Greek text by: Morton Smith – reproduced at Early Christian Writings Agamemnon Tselikas at Biblical Archaeology Review A. K. M. Adam, based on those of Smith and Tselikas with comments in Paananen & Viklund, at Academia "Biblical Archaeology Society", Did Morton Smith Forge "Secret Mark"?, with articles by: Venetia Anastasopoulou, "Experts Report Handwriting Examination" & "Can a Document in Itself Reveal a Forgery?" Peter Jeffery, "Response to Handwriting Analysis" & "Additional Response to Handwriting Analysis"	524129
wiki20220301en020_103766	Secret Gospel of Mark	Peter Jeffery, "Response to Handwriting Analysis" & "Additional Response to Handwriting Analysis" Scott G. Brown, "My Thoughts on the Reports by Venetia Anastasopoulou" Allan J. Pantuck, "Solving the Mysterion of Morton Smith and the Secret Gospel of Mark" & "Response to Agamemnon Tselikas on Morton Smith and the Manuscripts from Cephalonia" Francis Watson, "Beyond Reasonable Doubt: A Response to Allan J. Pantuck" Agamemnon Tselikas, "Agamemnon Tselikas' Handwriting Analysis Report" & "Response to Allan J. Pantuck"	Secret Gospel of Mark. Peter Jeffery, "Response to Handwriting Analysis" & "Additional Response to Handwriting Analysis" Scott G. Brown, "My Thoughts on the Reports by Venetia Anastasopoulou" Allan J. Pantuck, "Solving the Mysterion of Morton Smith and the Secret Gospel of Mark" & "Response to Agamemnon Tselikas on Morton Smith and the Manuscripts from Cephalonia" Francis Watson, "Beyond Reasonable Doubt: A Response to Allan J. Pantuck" Agamemnon Tselikas, "Agamemnon Tselikas' Handwriting Analysis Report" & "Response to Allan J. Pantuck"	524129