stephan huller

In Philosophumena 7:18 an original source (Irenaeus? Hippolytus?) speaks of a gospel of Mark in the hands of the Marcionites that has added mystical bits from Empedoclean (neo-Pythagorean) philosophy. The chief doctrine apparently being Empedocles belief that divine Philia will bring all things back to one (in contradiction to the creation and divisive operation of neikos). For me at least the question has never been was there a longer 'mystic' gospel of Mark (as it is referenced in the Philosophumena) but whether Clement can be tied to this text. I found over 30 references to philia in Clement but none of the references seemed to reflect the myth of divine philia in the Philosophumena. Nevertheless if you change your search to a divine philanthropos (= love of man) the case is much, much stronger:

As, then, for those of us who are diseased in body a physician is required, so also those who are diseased in soul require a paedagogue to cure our maladies; and then a teacher, to train and guide the soul to all requisite knowledge when it is made able to admit the revelation of the Word. Eagerly desiring, then, to perfect us by a gradation conducive to salvation, suited for efficacious discipline, a beautiful arrangement is observed by the all-benignant Word, who first exhorts, then trains, and finally teaches (ὁ πάντα φιλάνθρωπος λόγος, προτρέπων ἄνωθεν, ἔπειτα παιδαγωγῶν, ἐπὶ πᾶσιν ἐκδιδάσκων). [Paed 1.1]

Ὅτι φιλάνθρωπος ὁ παιδαγωγός. The Lord ministers all good and all help, both as man and as God: as God, forgiving our sins; and as man, training us not to sin. Man is therefore justly dear to God, since he is His workmanship. The other works of creation He made by the word of command alone, but man He framed by Himself, by His own hand, and breathed into him what was peculiar to Himself. What, then, was fashioned by Him, and after He likeness, either was created by God Himself as being desirable on its own account, or was formed as being desirable on account of something else. 'If, then, man is an object desirable for itself, then He who is good loved what is good, (ἀγαθὸς ὢν ἀγαθὸν ἠγάπησεν), and the love-charm (φίλτρον) is within even in man, and is that very thing which is called the swelling (ἐμφύσημα) of God; but if man was a desirable object on account of something else, God had no other reason for creating him, than that unless he came into being, it was not possible for God to be a good Creator, or for man to arrive at the knowledge of God. [1.3]

For instruction leads to faith, and faith with baptism is trained by the Holy Spirit. For that faith is the one universal salvation of humanity, and that there is the same equality before the righteous and loving God, and the same fellowship between Him and all (καὶ κοινωνία τοῦ δικαίου καὶ φιλανθρώπου θεοῦ ἡ αὐτὴ πρὸς πάντας), the apostle most clearly showed, speaking to the following effect: "Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed, so that the law became our schoolmaster to bring us to Christ, that we might be justified by faith; but after that faith is come, we are no longer under a schoolmaster." [1.6]