. . . Clement describes perfection
as a consequence of baptism. The same is true of illumination—hence, gnosis. In
the Paedagogus Clement states in no uncertain terms that baptism imparts
both of these qualities to the Christian: “Being baptized, we are illuminated,
we become sons; being made sons, we are made perfect (τελειουμεθα); being made perfect (τελειουμενοι), we are made immortal”
(I.6.26.1). Clement also insists that both perfection and illumination are immediate
consequences of baptism: “Straightway, on our regeneration, we attained the perfection
(το τελειον) after which we are
aspired. For we were illuminated, which is to know God. He is not then,
imperfect who knows that is perfect” (25.1). Clement’s postulate that the
Christians of his church attain complete perfection and knowledge immediately
upon baptism is the basis for his defence against a gnostic charge that
ordinary Christians are mere children with inferior knowledge (25.1). (Scott G.
Brown, “Behind the Seven Veils, I: The Gnostic Life Setting of the Mystic
Gospel of Mark,” in Ancient Gospel or Modern Forgery?—The Secret Gospel of
Mark in Debate: Proceedings from the 2001 York University Christian Apocrypha
Symposium, ed. Tony Burke [Eugene, Oreg.: Cascade Books, 2013], 279)
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