Clement of Rome taught initial salvation was faith alone through praying to God, but ongoing salvation was works
[Executive summary]
Clement of Rome in 1 Clement teaches a soteriology where initial salvation is by
faith alone (sola fide) and is a two-step formula of repenting (which is synonymous with
believing) and calling upon God for salvation. Ongoing salvation has to be
maintained by works.
This explains how he says we are justified through faith and not our
works/actions (1 Clement 32), and how he later says that we are justified by
works and not by words.
Clement of Rome explained
1 Clement Chapter 7
1 Ταῦτα, ἀγαπητοί, οὐ μόνον ὑμᾶς νουθετοῦντες ἐπιστέλλομεν, ἀλλὰ καὶ ἑαυτοὺς
ὑπομιμνήσκοντες· ἐν γὰρ τῷ αὐτῷ ἐσμὲν σκάμματι, καὶ ὁ αὐτὸς ἡμῖν ἀγὼν
ἐπίκειται. We write these things, beloved ones, not only to admonish you, but
also to remind ourselves. For we are in the same arena, and the same contest
awaits us. 2 διὸ ἀπολίπωμεν τὰς κενὰς καὶ ματαίας φροντίδας, καὶ ἔλθωμεν ἐπὶ τὸν
εὐκλεῆ καὶ σεμνὸν τῆς παραδόσεως ἡμῶν κανόνα, Therefore let us forsake empty and
vain thoughts; and let us conform to the glorious and honourable rule of our
tradition; 3 καὶ ἴδωμεν, τί καλὸν καὶ τί τερπνὸν καὶ τί προσδεκτὸν ἐνώπιον τοῦ
ποιήσαντος ἡμᾶς. and let us see what is good and what is pleasant and what is
acceptable before the one who made us.
This chapter starts with Clement establishing solidarity with the Corinthians
(1-3) in that they both struggle with sin.
But an interesting thing happens in verses 4 to 7: he uses salvation as a way to
encourage them not to sin, and as a result, he talks about his own soteriology.
4 ἀτενίσωμεν εἰς τὸ αἷμα τοῦ Χριστοῦ καὶ γνῶμεν, ὡς ἔστιν τίμιον τῷ πατρὶ αὐτοῦ,
ὅτι διὰ τὴν ἡμετέραν σωτηρίαν ἐκχυθὲν παντὶ τῷ κόσμῳ μετανοίας χάριν
ὑπήνεγκεν. Let us look fixedly on the blood of Christ and understand how
precious it is unto His Father, because being shed for our salvation it won for
the whole world the grace of repentance.
Clement of Rome continues the theme of solidarity, but this time establishes it
upon their mutual salvation. He defines directly the reason the blood of Jesus
Christ was shed for his and the Corinthians' salvation: that it would give the
world the grace of repentance (verse 4).
Here is the important thing: he does not abandon the motif of repentance, but
directly establishes how he views the way some Old Testament saints were saved
in the Bible (verse 5).
5 διέλθωμεν εἰς τὰς γενεὰς πάσας, καὶ καταμάθωμεν ὅτι ἐν γενεᾷ καὶ γενεᾷ
μετανοίας τόπον ἔδωκεν ὁ δεσπότης τοῖς βουλομένοις ἐπιστραφῆναι ἐπ' αὐτόν. Let
us review all the generations in turn, and learn how from generation to
generation the Master has given a place for repentance to those who desire to
turn to Him.
6 Νῶε ἐκήρυξεν μετάνοιαν, καὶ οἱ ὑπακούσαντες ἐσώθησαν. Noah preached
repentance, and they who obeyed were saved.
Noah is particularly interesting, as he later mentions him in Chapter 9.
4 Νῶε πιστὸς εὑρεθεὶς διὰ τῆς λειτουργίας αὐτοῦ παλιγγενεσίαν κόσμῳ ἐκήρυξεν,
καὶ διέσωσεν δι' αὐτοῦ ὁ δεσπότης τὰ εἰσελθόντα ἐν ὁμονοίᾳ ζῶα εἰς τὴν
κιβωτόν. Noah, being found faithful, preached regeneration to the world by his
ministry, and through him the Master saved the living creatures that entered
into the ark in harmony.
Clement of Rome interprets the story of Noah as applicable to salvation, as he
preached repentance and those who obeyed were saved.
But what is most important here is how he directly defines the way of repentance
in this next verse.
7 Ἰωνᾶς Νινευίταις καταστροφὴν ἐκήρυξεν· οἱ δὲ μετανοήσαντες ἐπὶ τοῖς
ἁμαρτήμασιν αὐτῶν ἐξιλάσαντο τὸν θεὸν ἱκετεύσαντες καὶ ἔλαβον σωτηρίαν, καίπερ
ἀλλότριοι τοῦ θεοῦ ὄντες. Jonah preached destruction to the men of Nineveh; but
after repenting of their sins, they made atonement to God by their supplications
and received salvation, even though they had been strangers from God.
Breaking down the verse:
"Jonah preached destruction to the men of Nineveh" (Ἰωνᾶς Νινευίταις καταστροφὴν
ἐκήρυξεν).
This gave them a chance to repent, BUT look at what they did after repenting:
"but after repenting of their sins, they made atonement to God by their
supplications and received salvation, even though they had been strangers from
God" (οἱ δὲ μετανοήσαντες ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν ἐξιλάσαντο τὸν θεὸν
ἱκετεύσαντες καὶ ἔλαβον σωτηρίαν, καίπερ ἀλλότριοι τοῦ θεοῦ ὄντες).
The rhetorical purpose of Clement of Rome writing about repentance is to tell
the Corinthians to repent of deposing their own presbyters. Clement of Rome's
reason for telling them to repent is not speaking of a salvific repentance
(turning to God).
However, he directly says in the case of Jonah that after they repented, they
made supplication to God and received salvation.
While he is very much speaking to the Corinthians to tell them to repent, he
shows his own soteriology is that the blood of Jesus Christ obtained repentance,
and a person must repent, make supplication/prayer, and receive salvation.
The Greek used is ἱκετεύσαντες.
Here it is used in the 3rd century AD, in Lives and Opinions of Eminent
Philosophers:
"Another of his precepts was not to eat white cocks, as being sacred to the
Month and wearing suppliant garb (now supplication [ἱκετεύσαντες] ranked with
things good) sacred to the Month because they announce the time of day; and
again white represents the nature of the good, black the nature of evil."
Supplication, prayer.
And "strangers to God" is a reference to Ephesians 2:12-13:
“That at that time ye were without Christ, being aliens from the commonwealth of
Israel, and strangers from the covenants of promise, having no hope, and without
God in the world: But now in Christ Jesus ye who sometimes were far off are made
nigh by the blood of Christ.”
So, it is logical that Clement of Rome would allude to Ephesians, as the verses
following 1 Clement 7:4 are premised upon the blood of Jesus Christ. The
echo to the verse, however, reveals something in Clement of Rome's mindset:
1. The blood of Jesus Christ was shed on purpose to gain the means of
repentance.
2. Noah was saved by repenting and doing what God told him to do (this is an
obscure passage; we do not know how Clement in this verse would define what
God would tell the unsaved to do).
3. The Ninevites were saved by repenting, and then making supplication to God
and receiving salvation.
4. As a result of making supplication to God, they were no longer strangers,
which is a reference to Ephesians 2:12-13 (which says the blood of Jesus
Christ is the reason Christians are no longer strangers), which then ties
back to the original first point.
And this idea is further elaborated on later in the epistle.
Chapter 12.
1 Ἀβραάμ, ὁ φίλος προσαγορευθείς, πιστὸς εὑρέθη ἐν τῷ αὐτὸν ὑπήκοον γενέσθαι
τοῖς ῥήμασιν τοῦ θεοῦ. Abraham, who was designated the “friend,” was found
faithful in that he became obedient to the words of God. 2 οὗτος δι' ὑπακοῆς
ἐξῆλθεν ἐκ τῆς γῆς αὐτοῦ καὶ ἐκ τῆς συγγενείας αὐτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς
αὐτοῦ, ὅπως γῆν ὀλίγην καὶ συγγένειαν ἀσθενῆ καὶ οἶκον μικρὸν καταλιπὼν
κληρονομήσῃ τὰς ἐπαγγελίας τοῦ θεοῦ. λέγει γὰρ αὐτῷ· Through obedience he went
out from his land and from his relatives and from his father's household,
leaving a small land and a feeble relative and a minor house in order that he
might inherit the promises of God. For He says to him, 3 Ἄπελθε ἐκ τῆς γῆς σου
καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆν ἣν ἄν σοί
δείξω· καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου,
καὶ ἔσῃ εὐλογημένος· καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε καὶ καταράσομαι τοὺς
καταρωμένους σε, καὶ εὐλογηθήσονται ἐν σοί πᾶσαι αἱ φυλαὶ τῆς γῆς. “Go forth
from your land and from your relatives and from your father's house into the
land which I will show you, and I will make you into a great nation, and I will
bless you and will magnify your name, and you will be blessed. And I will bless
those who bless you, and I will curse those who curse you; and all the tribes of
the earth will be blessed in you.” 4 καὶ πάλιν ἐν τῷ διαχωρισθῆναι αὐτὸν ἀπὸ Λὼτ
εἶπεν αὐτῷ ὁ θεός. Ἀναβλέψας τοῖς ὀφθαλμοῖς σου ἴδε ἀπὸ τοῦ τόπου, οὗ νῦν σὺ εἶ,
πρὸς βορρᾶν καὶ λίβα καὶ ἀνατολὰς καὶ θάλασσαν, ὅτι πᾶσαν τὴν γῆν ἣν σὺ ὁρᾷς,
σοί δώσω αὐτὴν καὶ τῷ σπέρματί σου ἕως αἰῶνος. And again, when he separated from
Lot, God said to him, “Look up with your eyes, and behold from the place where
you now are, unto the north and the south and the sunrise and the sea; for all
the land which you see, I will give it to you and to your descendant for ever; 5
καὶ ποιήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς γῆς· εἰ δύναταί τις ἐξαριθμῆσαι τὴν
ἄμμον τῆς γῆς, καὶ τὸ σπέρμα σου ἐξαριθμηθήσεται. and I will make your
descendant like the dust of the earth. If anyone is able to count the dust of
the earth, then your descendant will also be counted.” 6 καὶ πάλιν λέγει·
Ἐξήγαγεν ὁ θεὸς τὸν Ἀβραὰμ καὶ εἶπεν αὐτῷ· Ἀνάβλεψον εἰς τὸν οὐρανὸν καὶ
ἀρίθμησον τοὺς ἀστέρας, εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς· οὕτως ἔσται τὸ σπέρμα σου.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. And again it
says; “God led Abraham forth and said unto him, ‘Look up unto the sky and count
the stars, if you are able to count them. So will your descendant be.' And
Abraham believed God, and it was attributed to him for righteousness.” 7 διὰ
πίστιν καὶ φιλοξενίαν ἐδόθη αὐτῷ υἱὸς ἐν γήρᾳ, καὶ δι' ὑπακοῆς προσήνεγκεν αὐτὸν
θυσίαν τῷ θεῷ πρὸς τὸ ὄρος ὃ ἔδειξεν αὐτῷ. Because of his faith and hospitality
a son was given unto him in old age, and by obedience he offered him a sacrifice
unto God on one of the mountains that He showed him.
1 διὰ πίστιν καὶ φιλοξενίαν ἐσώθη Ῥαὰβ ἡ πόρνη. Because of her faith and
hospitality Rahab the prostitute was saved.
It nearly sounds like he is endorsing a faith + works soteriology because of
this line, but if you keep reading, you will see his takeaway from Rahab.
2 ἐκπεμφθέντων γὰρ ὑπὸ Ἰησοῦ τοῦ τοῦ Ναυὴ κατασκόπων εἰς τὴν Ἱεριχώ, ἔγνω ὁ
βασιλεὺς τῆς γῆς, ὅτι ἥκασιν κατασκοπεῦσαι τὴν χώραν αὐτῶν, καὶ ἐξέπεμψεν ἄνδρας
τοὺς συλλημψομένους αὐτούς, ὅπως συλλημφθέντες θανατωθῶσιν. For after the spies
were sent forth to Jericho by Joshua the son of Nun, the king of the land
perceived that they had come to spy out their country, and sent forth men to
seize them, that after being seized, they might be put to death. 3 ἡ οὖν
φιλόξενος Ῥαὰβ εἰσδεξαμένη αὐτοὺς ἔκρυψεν εἰς τὸ ὑπερῷον ὑπὸ τὴν
λινοκαλάμην. Then the hospitable Rahab welcomed them and hid them in the upper
room under the flax stalks. 4 ἐπισταθέντων δὲ τῶν παρὰ τοῦ βασιλέως καὶ
λεγόντων· Πρὸς σὲ εἰσῆλθον οἱ κατάσκοποι τῆς γῆς ἡμῶν· ἐξάγαγε αὐτούς, ὁ γὰρ
βασιλεὺς οὕτως κελεύει, ἥδε ἀπεκρίθη· Εἰσῆλθον μὲν οἱ ἄνδρες, οὓς ζητεῖτε, πρός
με, ἀλλ' εὐθέως ἀπῆλθον καὶ πορεύονται τῇ ὁδῷ· ὑποδεικνύουσα αὐτοῖς ἐναλλάξ. And
when the men of the king arrived and said, “The spies of our land came to you.
Bring them out for so the king orders.” {Josh. 2:3} Then she answered, “Indeed,
the men whom you seek, did come to me, but they left immediately and are
travelling on their way” {Josh. 2:4-5}. And she pointed out to them the opposite
road 5 καὶ εἶπεν πρὸς τοὺς ἄνδρας· Γινώσκουσα γινώσκω ἐγώ, ὅτι κύριος ὁ θεὸς
παραδίδωσιν ὑμῖν τὴν γῆν ταύτην· ὁ γὰρ φόβος καὶ ὁ τρόμος ὑμῶν ἐπέπεσεν τοῖς
κατοικοῦσιν αὐτήν. ὡς ἐὰν οὖν γένηται λαβεῖν αὐτὴν ὑμᾶς, διασώσατέ με καὶ τὸν
οἶκον τοῦ πατρός μου. And she said unto the men, “While knowing, I know that the
Lord your God is delivering this land to you; for the fear and the trembling of
you fell upon the inhabitants of it. When therefore it will happen that you take
it, save me and the household of my father.” 6 καὶ εἶπαν αὐτῇ· Ἔσται οὕτως, ὡς
ἐλάλησας ἡμῖν. ὡς ἐὰν οὖν γνῷς παραγινομένους ἡμᾶς, συνάξεις πάντας τοὺς σοὺς
ὑπὸ τὸ στέγος σου, καὶ διασωθήσονται· ὅσοι γὰρ ἐὰν εὑρεθῶσιν ἔξω τῆς οἰκίας,
ἀπολοῦνται. And they said to her, “It will be just as you spoke to us. Therefore
after learning that we are coming, gather all those of yours under your roof and
they will be saved. For all those found outside the house will perish.”
7 καὶ προσέθεντο αὐτῇ δοῦναι σημεῖον, ὅπως ἐκκρεμάσῃ ἐκ τοῦ οἴκου αὐτῆς
κόκκινον, πρόδηλον ποιοῦντες, ὅτι διὰ τοῦ αἵματος τοῦ κυρίου λύτρωσις ἔσται
πᾶσιν τοῖς πιστεύουσιν καὶ ἐλπίζουσιν ἐπὶ τὸν θεόν. And they added, they gave
her a sign, that she should hang some scarlet from her house to make it obvious
that through the blood of the Lord there will be redemption for all who believe
and hope in God.
This is a direct callback to Chapter 7:4:
4 ἀτενίσωμεν εἰς τὸ αἷμα τοῦ Χριστοῦ καὶ γνῶμεν, ὡς ἔστιν τίμιον τῷ πατρὶ αὐτοῦ,
ὅτι διὰ τὴν ἡμετέραν σωτηρίαν ἐκχυθὲν παντὶ τῷ κόσμῳ μετανοίας χάριν
ὑπήνεγκεν. Let us look fixedly on the blood of Christ and understand how
precious it is unto His Father, because being shed for our salvation it won for
the whole world the grace of repentance.
And due to this being a callback, it explains more of his earlier train of
thought.
The blood of Jesus Christ was shed so that it could redeem those who repented.
But the clearest instance of repentance linked to salvation we find in his
epistle is the Ninevites.
Noah talks about repentance and salvation, but it is vague how he defines
repentance in the verse.
We know he believes redemption is through the blood of Jesus Christ; however,
Noah is purely defined as repenting and doing what God wants him to do. In that
verse, he doesn't define what God wants a sinner to do: believe and make
supplication.
A person could argue, "Doesn't he solely say who believe and hope in God?" He
does say that, but you are ignoring 1 Clement 7:6; it may be an obscure verse,
but it directly ties repentance to believing, and 1 Clement 7:7 directly ties
repentance/believing to making supplication to God.
Clement of Rome writes an entire chapter on justification by faith:
1 Clement Chapter 32.
1 Ἐάν τις καθ' ἓν ἕκαστον εἰλικρινῶς κατανοήσῃ, ἐπιγνώσεται μεγαλεῖα τῶν ὑπ'
αὐτοῦ δεδομένων δωρεῶν. If anyone will sincerely consider these things one by
one, he will understand the greatness of the gifts which have been given by Him.
2 ἐξ αὐτοῦ γὰρ ἱερεῖς καὶ Λευῖται πάντες οἱ λειτουργοῦντες τῷ θυσιαστηρίῳ τοῦ
θεοῦ· ἐξ αὐτοῦ ὁ κύριος Ἰησοῦς τὸ κατὰ σάρκα. ἐξ αὐτοῦ βασιλεῖς καὶ ἄρχοντες καὶ
ἡγούμενοι κατὰ τὸν Ἰούδαν· τὰ δὲ λοιπὰ σκῆπτρα αὐτοῦ οὐκ ἐν μικρᾷ δόξῃ
ὑπάρχουσιν, ὡς ἐπαγγειλαμένου τοῦ θεοῦ, ὅτι ἔσται τὸ σπέρμα σου ὡς οἱ ἀστέρες
τοῦ οὐρανοῦ. From Jacob came all the priests and Levites who minister at the
altar of God. From him came the Lord Jesus according to the flesh. From him come
kings and rulers and governors in the line of Judah. Yes, and the rest of his
tribes are held in no small honour, seeing that God promised, "Your seed will be
as the stars of heaven" {Gen. 15:5; 22:17; 26:4}. 3 πάντες οὖν ἐδοξάσθησαν καὶ
ἐμεγαλύνθησαν οὐ δι' αὐτῶν ἢ τῶν ἔργων αὐτῶν ἢ τῆς δικαιοπραγίας ἧς
κατειργάσαντο, ἀλλὰ διὰ τοῦ θελήματος αὐτοῦ. Therefore they were all glorified
and magnified, not through themselves or through their own works or through the
righteous deeds which they did, but through His will 4 καὶ ἡμεῖς οὖν, διὰ
θελήματος αὐτοῦ ἐν Χριστῷ Ἰησοῦ κληθέντες, οὐ δι' ἑαυτῶν δικαιούμεθα, οὐδὲ διὰ
τῆς ἡμετέρας σοφίας ἢ συνέσεως ἢ εὐσεβείας ἢ ἔργων ὧν κατειργασάμεθα ἐν ὁσιότητι
καρδίας, ἀλλὰ διὰ τῆς πίστεως, δι' ἧς πάντας τοὺς ἀπ' αἰῶνος ὁ παντοκράτωρ θεὸς
ἐδικαίωσεν· ᾧ ἔστω ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. And so we, having
been called through His will in Christ Jesus, aren't justified through ourselves
or through our own wisdom or understanding or piety or works which we did in
holiness of heart, but through faith, by which the Almighty God justified all
who have existed from the beginning; to whom be the glory for ever and ever.
Amen.
The problem is, two chapters earlier, he says you are justified by your works.
1 Clement 30
3 κολληθῶμεν οὖν ἐκείνοις, οἷς ἡ χάρις ἀπὸ τοῦ θεοῦ δέδοται· ἐνδυσώμεθα τὴν
ὁμόνοιαν ταπεινοφρονοῦντες, ἐγκρατευόμενοι, ἀπὸ παντὸς ψιθυρισμοῦ καὶ καταλαλιᾶς
πόρρω ἑαυτοὺς ποιοῦντες, ἔργοις δικαιούμενοι, μὴ λόγοις. Let's cling to those to
whom grace has been given from God. Let's clothe ourselves in harmony, being
humble, self-controlled, keeping ourselves away from all backbiting and slander,
being justified by works and not by words.
So, this is the problem:
We have to harmonize these verses, and by harmonizing them, we have to use
either verse or chapter to explain the other: to use it as a lens, a skeleton
key.
Well, which chapter/verse has priority then?
We know that Clement of Rome, through Chapter 7 and Chapter 14, has grounded
salvation in repentance (which is to Clement synonymous with faith) and
supplications.
His takeaway for Rahab was that she was saved by faith, and he immediately
connects Rahab's salvation to Chapter 7. So, it is very clearly an important
subject.
Therefore, Chapter 32 is more important; however, Chapter 30:3 was clearly
written by Clement of Rome, so how do we explain that?
3 κολληθῶμεν οὖν ἐκείνοις, οἷς ἡ χάρις ἀπὸ τοῦ θεοῦ δέδοται· ἐνδυσώμεθα τὴν
ὁμόνοιαν ταπεινοφρονοῦντες, ἐγκρατευόμενοι, ἀπὸ παντὸς ψιθυρισμοῦ καὶ καταλαλιᾶς
πόρρω ἑαυτοὺς ποιοῦντες, ἔργοις δικαιούμενοι, μὴ λόγοις. Let's cling to those to
whom grace has been given from God. Let's clothe ourselves in harmony, being
humble, self-controlled, keeping ourselves away from all backbiting and slander,
being justified by works and not by words.
There are two ways to view δικαιόω ("to justify"):
1. Forensic justification (Romans 3:28, 5:1)
2. James 2:24
It has been said that Clement of Rome wrote 1 Clement 30:3 to be an allusion to
James 2:24.
James 2:24: “Ye see then how that by works a man is justified, and not by faith
only.”
The problem is, this most definitely contradicts 1 Clement 32, unless you stop
viewing 1 Clement 30:3 as initial salvation, and rather as ongoing conditional
security.
Clement of Rome, in Chapter 7, Chapter 14, and Chapter 32, constantly emphasized
how you are saved by faith and supplication. He alluded to Chapter 7 in
Chapter 14, and Chapter 32 cannot contradict Chapter 30.
Chapter 30 is not talking about initial salvation; it is talking about
maintaining salvation.
It is an allusion to James 2:24, no doubt, but we cannot view Clement of Rome's
soteriology in 1 Clement in the light of James; we have to view his usage of
James in light of his overall message.
And his overall message is about salvation through faith and supplication, not
works.
One of the clearest examples of his initial salvation vs. ongoing salvation is
shown in 1 Clement 50, contrasted with 1 Clement 7.
1 Ὁρᾶτε, ἀγαπητοί, πῶς μέγα καὶ θαυμαστόν ἐστιν ἡ ἀγάπη, καὶ τῆς τελειότητος
αὐτῆς οὐκ ἔστιν ἐξήγησις. You see, dear friends, how great and wonderful love
is. And its perfection is without description. 2 τίς ἱκανὸς ἐν αὐτῇ εὑρεθῆναι,
εἰ μὴ οὓς ἂν καταξιώσῃ ὁ θεός; δεώμεθα οὖν καὶ αἰτώμεθα ἀπὸ τοῦ ἐλέους αὐτοῦ,
ἵνα ἐν ἀγάπῃ εὑρεθῶμεν δίχα προσκλίσεως ἀνθρωπίνης, ἄμωμοι. Who is worthy to be
found in it, except those whom God considers worthy? Therefore, let's pray and
ask for His mercy so that we may be found blameless in love, standing apart from
the bias of men. 3 αἱ γενεαὶ πᾶσαι ἀπὸ Ἀδὰμ ἕως τῆσδε τῆς ἡμέρας παρῆλθον, ἀλλ'
οἱ ἐν ἀγάπῃ τελειωθέντες κατὰ τὴν τοῦ θεοῦ χάριν ἔχουσιν χῶρον εὐσεβῶν, οἱ[1]
φανερωθήσονται ἐν τῇ ἐπισκοπῇ τῆς βασιλείας τοῦ Χριστοῦ. All the generations
from Adam to this day have passed away, but those who by God's grace were
perfected in love have a place among the godly; and they will be revealed when
the Kingdom of God visits us. [1] Alt. text: οἵ 4 γέγραπται γάρ· Εἰσέλθετε εἰς
τὰ ταμεῖα μικρὸν ὅσον ὅσον, ἕως οὗ παρέλθῃ ἡ ὀργὴ καὶ ὁ θυμός μου, καὶ
μνησθήσομαι ἡμέρας ἀγαθῆς, καὶ ἀναστήσω ὑμᾶς ἐκ τῶν θηκῶν ὑμῶν. For it is
written, "Enter into the inner room for a little while until My anger and my
wrath will pass away, and I will remember a good day, and will raise you from
your tombs" {Isa. 26:20; Ezek. 37:12}. 5 μακάριοί ἐσμεν, ἀγαπητοί, εἰ τὰ
προστάγματα τοῦ θεοῦ ἐποιοῦμεν ἐν ὁμονοίᾳ ἀγάπης, εἰς τὸ ἀφεθῆναι ἡμῖν δι'
ἀγάπης τὰς ἁμαρτίας. We are blessed, dear friends, if we perform the commands of
God in harmony of love, so that our sins may be forgiven us through love. 6
γέγραπται γάρ· Μακάριοι, ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ
ἀμαρτίαι· μακάριος ἀνήρ, οὗ οὐ μὴ λογίσηται κύριος ἁμαρτίαν, οὐδέ ἐστιν ἐν τῷ
στόματι αὐτοῦ δόλος· For it is written, "Blessed are those whose iniquities are
forgiven, and whose sins are covered. Blessed is the man to whom the Lord will
impute no sin, nor is there deceit in his mouth" {Ps. 32:1-2}. 7 οὗτος ὁ
μακαρισμὸς ἐγένετο ἐπὶ τοὺς ἐκλελεγμένους ὑπὸ τοῦ θεοῦ διὰ Ἰησοῦ Χριστοῦ τοῦ
κυρίου ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. This declaration of
blessedness was pronounced upon those who have been chosen by God through Jesus
Christ our Lord, to whom be the glory for ever and ever. Amen.
Repentance is synonymous with faith to Clement of Rome; after all, the blood of
Jesus Christ was shed to obtain the ability of repentance, and the blood of
Jesus Christ is obtained through faith.
1 Clement 7:4
4 ἀτενίσωμεν εἰς τὸ αἷμα τοῦ Χριστοῦ καὶ γνῶμεν, ὡς ἔστιν τίμιον τῷ πατρὶ αὐτοῦ,
ὅτι διὰ τὴν ἡμετέραν σωτηρίαν ἐκχυθὲν παντὶ τῷ κόσμῳ μετανοίας χάριν
ὑπήνεγκεν. Let us look fixedly on the blood of Christ and understand how
precious it is unto His Father, because being shed for our salvation it won for
the whole world the grace of repentance.
1 Clement 12:7-8
7 καὶ προσέθεντο αὐτῇ δοῦναι σημεῖον, ὅπως ἐκκρεμάσῃ ἐκ τοῦ οἴκου αὐτῆς
κόκκινον, πρόδηλον ποιοῦντες, ὅτι διὰ τοῦ αἵματος τοῦ κυρίου λύτρωσις ἔσται
πᾶσιν τοῖς πιστεύουσιν καὶ ἐλπίζουσιν ἐπὶ τὸν θεόν. And they added, they gave
her a sign, that she should hang some scarlet from her house to make it obvious
that through the blood of the Lord there will be redemption for all who believe
and hope in God. 8 ὁρᾶτε, ἀγαπητοί, ὅτι οὐ μόνον πίστις, ἀλλὰ καὶ προφητεία ἐν
τῇ γυναικὶ γέγονεν. You see, dearly beloved, not only faith, but also prophecy,
is found in the woman.
Clement's Christian application from Rahab, which he started with "1 διὰ πίστιν
καὶ φιλοξενίαν ἐσώθη Ῥαὰβ ἡ πόρνη. Because of her faith and hospitality Rahab
the prostitute was saved" (1 Clement 12:1), is not through faith and hospitality
and/or commandments, but rather faith alone.
1 Clement 12:7-8
"7 καὶ προσέθεντο αὐτῇ δοῦναι σημεῖον, ὅπως ἐκκρεμάσῃ ἐκ τοῦ οἴκου αὐτῆς
κόκκινον, πρόδηλον ποιοῦντες, ὅτι διὰ τοῦ αἵματος τοῦ κυρίου λύτρωσις ἔσται
πᾶσιν τοῖς πιστεύουσιν καὶ ἐλπίζουσιν ἐπὶ τὸν θεόν. And they added, they gave
her a sign, that she should hang some scarlet from her house to make it obvious
that through the blood of the Lord there will be redemption for all who believe
and hope in God. 8 ὁρᾶτε, ἀγαπητοί, ὅτι οὐ μόνον πίστις, ἀλλὰ καὶ προφητεία ἐν
τῇ γυναικὶ γέγονεν. You see, dearly beloved, not only faith, but also prophecy,
is found in the woman."
The Ninevites, the clearest example of his views on repentance and salvation,
were saved by repenting and praying, not through keeping any commandments.
And this isn't even factoring in his echo to Ephesians 2:12-13, which only further cements his writings' connection to the blood of Jesus Christ being the basis of his initial salvation theology (not the object of saving faith), a salvation that is then accessed through believing in Jesus Christ as one's object of faith and praying to God for salvation.
1 Clement 7:7
7 Ἰωνᾶς Νινευίταις καταστροφὴν ἐκήρυξεν· οἱ δὲ μετανοήσαντες ἐπὶ τοῖς
ἁμαρτήμασιν αὐτῶν ἐξιλάσαντο τὸν θεὸν ἱκετεύσαντες καὶ ἔλαβον σωτηρίαν, καίπερ
ἀλλότριοι τοῦ θεοῦ ὄντες. Jonah preached destruction to the men of Nineveh; but
after repenting of their sins, they made atonement to God by their supplications
and received salvation, even though they had been strangers from God.
In 1 Clement 32 overall, he is saying you are not justified by works.
[Summary]
Overall, Clement of Rome in 1 Clement teaches a salvation which is predicated
upon repentance (which is synonymous with faith), making supplication to God,
and receiving salvation.
1 Clement 30:3 only refers to ongoing salvation.
Sources:
I used faith alone/sola fide on purpose for SEO reasons.
Clement English and Greek come from this site.
https://greekdoc.com/DOCUMENTS/early/1clem01.html
Despite saying 1 Clement, I only recognize 1 Clement as a genuine epistle of Clement of Rome.
