PROOF-TEXTS AND CROSS-REFERENCES
Job 14v1 [3], v12 [3], v14 [3], v18-19 [3], 29v18 [63]; Ps. 92v12; Is. 26v20 [3|9]; Mt. 3v2, 4v17; Jn. 6v44, 14v17; Rom. 3v11-12, v28, 8v25 [18], 9v13 [18]; 1 Cor. 2v14; Eph. 2v4-6 [18]; Philip. 4v3 [3]; 2 Tim. 2v18; 1 Jn. 3v1 [18], 4v10 [18], 4v19 [41]; Jude 1v7
INTRODUCTION
Clement I of Rome (+-30-99 AD) [3] was the first Apostolic Father [1|2|34] of the Christian Church, and a leader at the Church of Rome [1] [not to be mistaken for the Roman Catholic Church].
Allegedly, Clement was ordained to the ministry by the Apostle Peter. [3]
BELIEFS
Clement upheld and defended the doctrines of a Plurality of Elders [9], the Omniscience of God [9], the Omnipotence of God [9], Total Depravity [9], Unconditional Election [9|17|19|20|41|46], Limited Atonement [9|17|21|41], Irresistible Grace [9|20|41], Justification by Faith Alone [Sola Fide] [9|27|29], Eternal Security [9|23], Continuationism [9], Conditional Immortality [Conditionalism] [3|9], Intermediate Unconsciousness [Psychopannychism] [3|9], and Final Destruction [Annihilationism] [3|9]; while rejecting Partiality [9].
ALLEGED PAPACY
Catholics generally believe, that Clement was their second [1], third [1], or fourth [3|4|6|30] Bishop [Pope].
Yet, “there is no evidence for monarchical episcopacy in Rome at so early a date” [2|15].
No Documentation on ANY of the Ealy ‘Bishops of Rome’
According to The Catholic Encyclopedia, Clement would have “appointed seven notaries, one for each ecclesiastical area of Rome” [4|30].
IF that was the case, one would expect that at least one of these notaries would have preserved a list of the original “bishops of Rome”.
Yet, they apparently did not, since we have no preserved writings from any of these alleged notaries.
The first list was apparently compiled by Hegesippus around 155 A.D. [4]
Yet, we have no preserved copy of Hegesippus’ work, except citings from Epiphanius.
The only list we do have came from Irenaeus around 180 A.D., and it contains no details about ANY early bishops.
In other words, “there does not exist any actual evidence of the precise dates of any ‘reign’ of those considered to have been early Roman Catholic leaders” [4].
The Catholic Encyclopedia admits:
“Now Linus and Cletus had each twelve years attributed to them in the list. If Hippolytus found Cletus doubled by an error (Cletus XII, Anacletus XII), THE ACCESSION OF CLEMENT WOULD APPEAR TO BE THIRTY-SIX YEARS AFTER THE DEATH OF THE APOSTLES. AS THIS WOULD MAKE IT ALMOST IMPOSSIBLE FOR CLEMENT TO HAVE BEEN THEIR CONTEMPORARY, IT MAY HAVE CAUSED HIPPOLYTUS TO SHIFT HIM TO AN EARLIER POSITION. Further, St. Epiphanius says (loc. cit. ): ‘Whether he received episcopal ordination from Peter in the life-time of the Apostles, and declined the office, for he says in one of his epistles ‘I retire, I depart, let the people of God be in peace’, (for we have found this set down in certain Memoirs), OR WHETHER HE WAS APPOINTED BY THE BISHOP CLETUS AFTER HE HAD SUCCEEDED THE APOSTLES, WE DO NOT CLEARLY KNOW.’ The ‘Memoirs’ were certainly those of Hegesippus. It seems unlikely that he is appealed to only for the quotation from the Epistle, c. liv; probably Epiphanius means that Hegesippus stated that Clement had been ordained by Peter and declined to be bishop, but twenty-four years later really exercised the office for nine years. Epiphanius could not reconcile these two facts; Hippolytus seems to have rejected the latter…The Church of Corinth had been led by a few violent spirits into a sedition against its rulers. No appeal seems to have been made to Rome, but a letter was sent in the name of the Church of Rome by St. Clement to restore peace and unity. He begins by explaining that his delay in writing has been caused by the sudden calamities which, one after another, had just been falling upon the Roman Church. The reference is clearly to the persecution of Domitian…There is little intentional dogmatic teaching in the Epistle, for it is almost wholly hortatory. A passage on the Holy Trinity is important. Clement uses the Old Testament affirmation ‘The Lord liveth’, substituting the Trinity thus: ‘As God liveth, and the Lord Jesus Christ liveth and the Holy Spirit — the faith and hope of the elect, so surely he that performeth’, etc…The Epistle is in the name of the Church of Rome but the early authorities always ascribe it to Clement. Dionysius, Bishop of Corinth, wrote c. 170 to the Romans in Pope Soter’s time: ‘To-day we kept the holy day, the Lord’s day, and on it we read your letter- and we shall ever have it to give us instruction, even as the former one written through Clement'” [31]
Some Catholic scholars admittedly felt that Clement succeeded Peter, while most scholars believe that there were no bishops of Rome at the time of Clement’s alleged reign.
In the words of Roman Catholic scholar, F.A. Sullivan:
“ADMITTEDLY THE CATHOLIC POSITION, THAT BISHOPS ARE THE SUCCESSORS OF THE APOSTLES BY DIVINE INSTITUTION, REMAINS FAR FROM EASY TO ESTABLISH… The first problem has to do with the notion that Christ ordained apostles as bishops… The apostles were missionaries and founders of churches; THERE IS NO EVIDENCE, NOR IS IT AT ALL LIKELY, THAT ANY ONE OF THEM EVER TOOK UP PERMANENT RESIDENCE IN A PARTICULAR CHURCH AS ITS BISHOP… The letter of the Romans to the Corinthians, known as I Clement, which dates to about the year 96, provides good evidence that about 30 years after the death of St. Paul the church of Corinth was being led by a group of presbyters, WITH NO INDICATION OF A BISHOP WITH AUTHORITY OVER THE WHOLE LOCAL CHURCH… Most scholars are of the opinion that the church of Rome would most probably have also been led at that time by a group of presbyters… THERE EXISTS A BROAD CONSENSUS AMONG SCHOLARS, INCLUDING MOST CATHOLIC ONES, THAT SUCH CHURCHES AS ALEXANDRIA, PHILIPPI, CORINTH AND ROME MOST PROBABLY CONTINUED TO BE LED FOR SOME TIME BY A COLLEGE OF PRESBYTERS, AND THAT ONLY IN THE SECOND CENTURY DID THE THREEFOLD STRUCTURE OF BECOME GENERALLY THE RULE, WITH A BISHOP, ASSISTED BY PRESBYTERS, PRESIDING OVER EACH LOCAL CHURCH“ [4|36]
The idea, “that Clement was the fourth pope, that he was the successor to Linus, and that all other leaders passed through him” [4|30], by-and-large came from the writings of Irenaeus of Lyon (+-120-202 AD).
In “Against Heresies”, Book 3, Chapter 3, Paragraphs 2 to 3, he wrote:
“Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] BY INDICATING THAT TRADITION DERIVED FROM THE APOSTLES, OF THE VERY GREAT, THE VERY ANCIENT, AND UNIVERSALLY KNOWN CHURCH FOUNDED AND ORGANIZED AT ROME BY THE TWO MOST GLORIOUS APOSTLES, PETER AND PAUL; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its preeminent authority — that is, the faithful everywhere — inasmuch as the Apostolic Tradition has been preserved continuously by those who are everywhere. The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus” [4]
According to Irenaeus, Apostolic Tradition confirmed, that it was Peter and Paul who first started the great church in Rome and that they [NOT Peter alone] passed the leadership to Linus, who allegedly passed it on to Cletus, then to Clement.
BUT Irenaeus was mistaken, and his “apostolic tradition” in error.
In Romans Chapter 15 Verses 20 to 22, Paul writes to the Church of Rome, saying:
“And I have so preached this Gospel, not where Christ was named, LEST I SHOULD BUILD UPON ANOTHER MANS FOUNDATION: But as it is written, They to whom it hath not been preached of him, shall see: and they that have not heard, shall understand. FOR THE WHICH CAUSE ALSO I WAS HINDERED VERY MUCH FROM COMING UNTO YOU“ (Rom. 15v20-22, 1582 Rheims New Testament)
He could not possibly have “build upon another mans foundation”, if he was the founder or co-founder of the Church of Rome.
The Catholic Encyclopedia admits:
“Paul would have worded his Epistle otherwise, IF THE COMMUNITY ADDRESSED WERE EVEN MEDIATELY INDEBTED TO HIS APOSTOLATE“ [4|44]
Noted Roman Catholic scholar, F.A. Sullivan, agrees:
“… IT DOESN’T APPEAR THAT PAUL EVER APPOINTED ANY ONE PERSON AS ‘RESIDENT BISHOP’ OVER ANY OF HIS CHURCHES… Irenaeus focuses on the church of Rome which he describes as ‘greatest, most ancient and known to all, founded and established by the two most glorious apostles, Peter and Paul.’ HERE WE MUST ACKNOWLEDGE A BIT OF RHETORIC, AS THE CHURCH OF ROME WAS OBVIOUSLY NOT SO ANCIENT AS THOSE OF JERUSALEM OR ANTIOCH, NOR WAS IT ACTUALLY FOUNDED BY PETER OR PAUL“ [4|45]
No Proof of Clement’s Superiority or Primacy from His Epistle to the Corinthians
Catholics generally believe, that Clement’s First Epistle to the Corinthians confirms, “that he had the authority over all other Christian churches” [4], meaning “the cathedra went to the bishops of Rome and therefore (according to this line of reasoning) is still there today” [4].
I have three problems with that claim:
➢ One. This letter was sent “to the church of God sojourning at Corinth” [9] from “The church of God which sojourns at Rome” [9]. Clement wasn’t mentioned, EVEN ONCE, meaning that “even if it was from Clement, he apparently did not feel he himself had what Catholics now call the cathedra (the ecclesiastical chair or authority), for it was unsigned” [4].
➢ Two. There is no indication, that the Corinthians ever addressed Clement. According to 1 Clement, the Church at Corinth “consulted US” [chapter 1] [9], that is, “the church of God which sojourns at Rome” [chapter 1] [9].
➢ Three. Recent Catholic scholarship admits that ‘1 Clement’ does not establish the primacy of the Roman Church.
In the words of Roman Catholic scholar, F.A. Sullivan:
“In the past, Catholic writers have interpreted this intervention as an early exercise of Roman primacy, BUT NOW IT IS GENERALLY RECOGNIZED AS THE KIND OF EXHORTATION ONE CHURCH COULD ADDRESS ANOTHER WITHOUT ANY CLAIM TO AUTHORITY OVER IT… I CLEMENT CERTAINLY DOES NOT SUPPORT THE THEORY THAT BEFORE THE APOSTLES DIED, THEY APPOINTED ONE MAN AS BISHOP IN EACH OF THE CHURCHES THEY FOUNDED. This letter witnesses rather to the fact that in the last decade of the first century, the collegial ministry of a group of presbyters… was still maintained in the Pauline church of Corinth. This was most likely also the case in the church in Rome at this period” [37]
In the words of Roman Catholic scholar, Stephen K Ray:
“There is NO CLEAR STATEMENT IN EITHER CLEMENT OR IGNATIUS, IN THE FORM OF A DOGMATIC PRONOUNCEMENT OF ROME’S PRIMACY…” [4|42]
In other words, “the often repeated Roman claim that they have an unbroken line of successors from Peter beginning with Linus or Clement is historically inaccurate” [4].
EMBELLISHMENT
There are also a number of other Roman Catholic embellishments of Clement.
That Clement Was Baptized by the Apostle Peter
“He was among the first baptized by St. Peter… “ [4|30]
Neither the Bible, nor any of the Apostolic Fathers, gave any hint that Clement was baptized by Peter. “That claim appears to have been a later fabrication” [4]
That Clement Appointed Seven Notaries
“He appointed seven notaries, one for each ecclesiastical area of Rome, to edit and file all information regarding martyred Christians…” [4|30]
Again, no historical record to confirm, that Clement appointed any notaries, let alone one for each ecclesiastical area.
That Clement Introduced Liturgical Vestments
“Clement was the one to introduce the liturgical vestments into the sacred functions and the use of the word Amen.” [4|30]
Again, no historical record to confirm, that Clement introduced ANY liturgical vestments into ANY sacred functions.
Clement could not possibly have introduced liturgical vestments, since “they did not exist that early” [4].
Even The Catholic Encyclopedia itself admits, that “In [the] days” [4|35] of Stephen 1 (254-257 AD), “the vestments worn by the clergy at Mass and other church services did not differ in shape or material from those ordinarily worn by the laity” [4|35].
In other words, The Catholic Encyclopedia‘s claim, that “Clement was the one to introduce liturgical vestments” [4|30], is proven false by The Catholic Encyclopedia itself.
That Clement was the First Pope to Abdicate
“He can be considered the first pope to have abdicated” [4|30]
Again, no historical record to confirm, that Clement ever abdicated his alleged papacy.
IF he did originally turn down the job and then later in life abdicate his position, it would seem like Clement himself did not place much value on being the “successor to Peter”.
WRITINGS
Clement’s First Epistle to the Corinthians
Clement’s First Epistle to the Corinthians, commonly known as “1 Clement” [2|3|41], was written around 95/96 AD [3|7|41], “in response to a dispute in which certain presbyters of the Corinthian church had been deposed” [1|15].
“Scholarly consensus is overwhelmingly in favor of the letter’s authenticity” [2|14].
1 Clement “generally considered to be the oldest Christian epistle in existence outside of the New Testament” [2], is “the oldest specimen of post-Apostolic literature we now possess” [3].
It was “read in numerous churches (in Eusebius’ time), as being almost on a level with the canonical writings.” [3]
The letter is quite lengthy, “twice as long as the Epistle to the Hebrews” [2].
Among other things, the letter demonstrates Clement’s familiarity with both, the Old and New Testaments.
There are four English translations of 1 Clement.
➢ The Charles Hoole translation is available from Early Christian Writings [38] and Wikisource.
➢ The J.B Lightfoot translation is available from Early Christian Writings and the Christian Apologetics and Research Ministry (CARM).
➢ The John Keith translation is available from New Advent [9].
➢ The Roberts-Donaldson translation is available from Early Christian Writings and the Christian Classics Ethereal Library (CCEL) [28].
MARTYRDOM
According to apocryphal acta dating to the 4th century at earliest, Clement was banished from Rome to work in a stone quarry at Chersonesus [1|15], during the persecution instigated by the famous Roman Emperor, Trajan (53–117 AD). [1|33]
Clement was eventually “martyred there, by drowning” [3], being “tied to an anchor and thrown from a boat into the Black Sea“ [1].
QUOTATIONS
ON THE SIN OF PARTIALITY
Clement was very much opposed to the practice of partiality within the Church.
➢ Our first quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 21, where he writes:
“… let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; … LET THEM DISPLAY THEIR LOVE, NOT BY PREFERRING ONE TO ANOTHER, BUT BY SHOWING EQUAL AFFECTION TO ALL THAT PIOUSLY FEAR GOD.” [9]
➢ Our second quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 37, where he writes:
“Let us then, men and brethren, with all energy act the part of soldiers, in accordance with His holy commandments. Let us consider those who serve under our generals, with what order, obedience, and submissiveness they perform the things which are commanded them. All are not prefects, nor commanders of a thousand, nor of a hundred, nor of fifty, nor the like, but each one in his own rank performs the things commanded by the king and the generals. THE GREAT CANNOT SUBSIST WITHOUT THE SMALL, NOR THE SMALL WITHOUT THE GREAT. THERE IS A KIND OF MIXTURE IN ALL THINGS, AND THENCE ARISES MUTUAL ADVANTAGE. LET US TAKE OUR BODY FOR AN EXAMPLE. THE HEAD IS NOTHING WITHOUT THE FEET, AND THE FEET ARE NOTHING WITHOUT THE HEAD; YEA, THE VERY SMALLEST MEMBERS OF OUR BODY ARE NECESSARY AND USEFUL TO THE WHOLE BODY. BUT ALL WORK HARMONIOUSLY TOGETHER, AND ARE UNDER ONE COMMON RULE FOR THE PRESERVATION OF THE WHOLE BODY.” [9]
➢ Our third quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 38, where he writes:
“Let our whole body, then, be preserved in Christ Jesus; and LET EVERY ONE BE SUBJECT TO HIS NEIGHBOUR, according to the special gift bestowed upon him. LET THE STRONG NOT DESPISE THE WEAK, AND LET THE WEAK SHOW RESPECT UNTO THE STRONG.” [9]
➢ Our fourth quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 47, where he writes:
“Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the gospel first began to be preached? Truly, under the inspiration of the Spirit, HE WROTE TO YOU CONCERNING HIMSELF, AND CEPHAS, AND APOLLOS, BECAUSE EVEN THEN PARTIES HAD BEEN FORMED AMONG YOU. BUT THAT INCLINATION FOR ONE ABOVE ANOTHER entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved.” [9]
Clement was referring to the First Epistle to the Corinthians, Chapter 1, Verses 10 to 13, wherein Paul of Tarsus (5-67 AD) also rebuked the Church of Corinth for the “dissensions” and “quarreling” among themselves, as a result of their partiality, namely “that inclination for one above another” [9].
➢ Our fifth quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 50, where he writes:
“Let us pray, therefore, and implore of His mercy, that we may live BLAMELESS IN LOVE, FREE FROM ALL HUMAN PARTIALITIES FOR ONE ABOVE ANOTHER.” [9]
According to Clement, blameless love is impartial love.
While partiality was not the subject of Clement’s letter, his incidental references to living a life “free from all human partialities for one above another” [chapter 50] [9], “not … preferring one to another” [chapter 21] [9], and “[letting] the strong not despise the weak” [chapter 38] [9]; by “showing equal affection to all that piously fear God” [chapter 21] [9]; for “the head is nothing without the feet, and the feet nothing without the head” [chapter 37] [9] – “reveal something of the doctrinal framework and nomenclature that existed in the early church” [41].
ON THE PLURALITY OF ELDERS [PRESBYTERS]
Clement’s constant references to a plurality of “presbyters” [chapter 1, 44, 47, 54 and 57] [9], i.e. elders, at the Church of Corinth, serves as a confirmation of the plurality of elders, as taught in the New Testament. (Acts 14v23, 15v2, v4, v6, v22-23, 16v4, 20v17, 21v18; 1 Tim. 4v14, 5v17; Tit. 1v5; Js. 5v14; 1 Pt. 5v1, v5)
ON THE OMNISCIENCE OF GOD
➢ Our first quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 21, where he writes:
“Let us reflect how near He is, and that NONE OF THE THOUGHTS OR REASONINGS IN WHICH WE ENGAGE ARE HID FROM HIM.” [9]
According to Clement, neither our thoughts, nor reasonings, are hidden from God.
➢ Our second quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 27, where he writes:
“ALL THINGS ARE OPEN BEFORE HIM, and NOTHING CAN BE HIDDEN FROM HIS COUNSEL.” [9]
➢ Our third quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 28, where he writes:
“Since then ALL THINGS ARE SEEN AND HEARD [BY GOD], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come. FOR WHITHER CAN ANY OF US FLEE FROM HIS MIGHTY HAND? OR WHAT WORLD WILL RECEIVE ANY OF THOSE WHO RUN AWAY FROM HIM? For the Scripture says in a certain place, WHITHER SHALL I GO, AND WHERE SHALL I BE HID FROM YOUR PRESENCE? IF I ASCEND INTO HEAVEN, YOU ARE THERE; IF I GO AWAY EVEN TO THE UTTERMOST PARTS OF THE EARTH, THERE IS YOUR RIGHT HAND; IF I MAKE MY BED IN THE ABYSS, THERE IS YOUR SPIRIT. WHITHER, THEN, SHALL ANYONE GO, OR WHERE SHALL HE ESCAPE FROM HIM WHO COMPREHENDS ALL THINGS?“ [9]
➢ Our fourth quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 55, where he writes:
“Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, WHO SEES ALL THINGS; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril.” [9]
➢ Our fifth quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 64, where he writes:
“May God, WHO SEES ALL THINGS, and who is the Ruler of all spirits and the Lord of all flesh— who chose our Lord Jesus Christ and us through Him to be a peculiar people …” [9|41|46]
While God’s omniscience was not the subject of Clement’s letter, his incidental references to the fact, that “nothing can be hidden from His counsel” [chapter 27] [9], that “none of the thoughts or reasonings in which we engage are hid from Him” [chapter 21] [9], and that, “all things are seen and heard [by God]” [chapter 28] [9], “Who sees all things” [chapter 55 and 64] [9|41|46] – “reveal something of the doctrinal framework and nomenclature that existed in the early church” [41].
ON THE OMNIPOTENCE OF GOD
➢ Our first quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 27, where he writes:
“… NOTHING IS IMPOSSIBLE WITH GOD, except to lie.” [9]
ON THE DOCTRINE OF THE TRINITY
One particular passage from Clement’s “First Epistle to the Corinthians”, Chapter 58, are often sighted in defense of both, Trinitarianism AND Binitarianism.
Trinitarians will quote the Keith translation, which reads:
“For, as God lives, and as the Lord Jesus Christ and the Holy Ghost live…” [9]
Binitarians will quote the Hoole and Lightfoot translations, which reads:
“For as God liveth, and as the Lord Jesus Christ liveth, and the Holy Spirit,…” [38|39]
Dr. Thiel of the Church of God, points out that “a careful reading of the above rendering simply says that the God and Christ live, but it does not say that about the Holy Spirit“ [39], concluding that “his statement about God and the Lord living suggests that the Holy Spirit is somehow different” [4], and “not a being like the Father or the Son” [39].
In other words, Thiel believes, that Clement was a binitarian, and “not a trinitarian” [4]
The argument itself is based on a logical fallacy, known as an “Argument from Silence”, by which is drawn “a conclusion based on the absence of statements in historical documents, rather than their presence.” [40]
ON THE DOCTRINE OF TOTAL DEPRAVITY
➢ Our first quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 59:
“… but we shall be innocent of this sin, and, instant in prayer and supplication, shall desire that the Creator of all preserve unbroken the computed number of His elect in the whole world through His beloved Son Jesus Christ, through whom He called us FROM DARKNESS TO LIGHT, FROM IGNORANCE TO KNOWLEDGE of the glory of His name, our hope resting on Your name which is primal cause of every creature – HAVING OPENED THE EYES OF OUR HEART TO THE KNOWLEDGE OF YOU“ [9]
According to Clement, God called “the computed number of His elect”, “from darkness to light” and “from ignorance to knowledge”, “having opened the eyes of our heart to the knowledge of [Him]”.
In other words, we were enlightened, not because of ourselves, but because He opened our eyes.
While total depravity was not the subject of Clement’s letter, his incidental references to the elect being called “from darkness” and “from ignorance”, God “having opened the eyes of our heart to the knowledge of [Him]” – “reveal something of the doctrinal framework and nomenclature that existed in the early church” [41].
Yet, some Christian apologists simply ignore what Clement said in chapter 59, in an attempt to establish moral neutrality from elsewhere …
➢ Our first misquotation comes from Annika Björk [47], who pointed to “The Clementine Homilies”, Homily 8, Chapter XVI, wherein Clement allegedly said “WE ARE BORN NEITHER GOOD NOR BAD, WE BECOME ONE OR THE OTHER; and having formed habits, we are with difficulty drawn from them.” [47|51].
Clement, however, did NOT author the “spurious” [fake] [48]“The Clementine Homilies”, which would explain why they are often referred to as “Pseudo-Clementine Homilies” [50] or “Pseudo-Clementine Literature” [49].
BUT, let us assume for a moment, that Clement DID in fact author this homily.
IF he did, his denial of Total Depravity here, would directly contradict his earlier statement in Chapter 59 of his “First Epistle to the Corinthians”.
Finally, the quote doesn’t even make sense on a philosophical level. For, how is it possible to be born neither good nor bad? If you are not good, are you not bad? And, if you are not bad, are you not good?
➢ Our second misquotation comes from Annika Björk [47], who pointed to “Recognitions”, Book II, Chapter 17, entitled “Men Enemies to God”, wherein Clement allegedly said that “… INASMUCH AS INBORN AFFECTION TOWARDS GOD THE CREATOR SEEMED TO SUFFICE FOR SALVATION TO THOSE WHO LOVED HIM, the enemy studies to pervert this affection in men, and to render them hostile and ungrateful to their Creator… But if men would turn their affection towards God, all would doubtless be saved, even if for some faults they might seem to be corrected for righteousness. But now THE MOST OF MEN HAVE BEEN MADE ENEMIES OF GOD, WHOSE HEARTS THE WICKED ONE HAS ENTERED, AND HAS TURNED ASIDE TOWARDS HIMSELF THE AFFECTION WHICH GOD THE CREATOR HAD IMPLANTED IN THEM, THAT THEY MIGHT HAVE IT TOWARDS HIM.” [47|52].
Clement, however, did NOT author the “spurious” [fake] [48]“Recognitions of Clement”.
BUT, let us assume for a moment, that Clement DID in fact author this recognition.
Even IF he did, the reference to an “inborn affection towards God… [which] suffice for salvation to those who loved Him”, most likely refers to that “love of God [which] has been poured out in our hearts by the Holy Spirit” (Rom. 5v5) at Rebirth; when we were “born of God” (1 Jn 3v9, 4v7, 5v1, v4, v18); “for love is of God; and every one that loveth is born of God” (1 Jn. 4v7); for “We love [Him], BECAUSE HE FIRST LOVED US” (1 Jn. 4v19, RSV).
The passage says, that “IF men would turn their affection towards God, all would doubtless be saved”. No-one doubts that. Calvinists, along with Arminians and Pelagians confirm, that “whoever comes to [Jesus He] will never cast out” (Jn. 6v37) Hypothetically speaking, “IF men would turn their affection towards God, all would doubtless be saved” That, however, does not mean that all men WILL turn their affection towards God, nor that all men CAN [of their own volition] turn their affection towards God.
➢ Our third misquotation comes from Annika Björk [47], who pointed to Clement’s “First Epistle to the Corinthians”, Chapter 7, where he said, that “God … has set the grace of repentance before the WHOLE WORLD…. [and] hath given A PLACE FOR REPENTANCE UNTO THEM THAT DESIRE TO TURN TO HIM“ [9|47]
Within the context of Chapter 7, “the whole world” only refers to “all such as would be converted”, “from generation to generation”, throughout “every age that has passed”, namely “the computed number of HIS ELECT IN THE WHOLE WORLD“ [chapter 59] [9] – NOT the whole world, without exception.
It is also a well-documented fact, that when referring to “all”, or the “whole world”, Clement often only referred to a particular area [chapter 5 and 25] or group [chapter 7 and 32] [53|54].
Furthermore, this “place of repentance” [9|47], is said to be given only “unto them that DESIRE TO TURN TO HIM“ [9|47].
BUT, there is a BIG problem.
The reprobate has NO “desire to turn to Him” [9|47]. NONE, whatsoever. (Jn. 6v44, 14v17; Rom. 3v11-12; 1 Cor. 2v14; 2 Cor. 4v4)
The only time we EVER have a “desire to turn to Him” [9|47], is when God gives us that desire. (Ps. 110v3; Jn. 6v44) [55]
➢ Our fourth misquotation comes from Annika Björk [47] and Dan Chapa [57], who pointed to the “Recognitions of Clement”, Book IX, Chapter 30 [57|58], where Clement allegedly would have said, that “For no other reason does God punish the sinner either in the present or future world, EXCEPT BECAUSE HE KNOWS THAT THE SINNER WAS ABLE TO CONQUER BUT NEGLECTED TO GAIN THE VICTORY.” [47|57|58]
Clement, however, did NOT author the “spurious” [fake] [48]“Recognitions of Clement”.
ON THE DOCTRINE OF UNCONDITIONAL ELECTION
➢ Our first quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 38:
“Let us consider, then, brethren, of what matter we were made – who and what manner of beings we came into the world, as it were out of a sepulchre, and from utter darkness. He who made us and fashioned us, HAVING PREPARED HIS BOUNTIFUL GIFTS FOR US BEFORE WE WERE BORN, introduced us into His world. Since, therefore, we receive all these things from Him, we ought for everything to give Him thanks; to whom be glory for ever and ever.” [9|41]
➢ Our second quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 50:
“You see, BELOVED, HOW GREAT AND WONDERFUL A THING IS LOVE, and that there is no declaring its perfection. WHO IS FIT TO BE FOUND IN IT, EXCEPT SUCH AS GOD HAS VOUCHSAFED TO RENDER SO? … For it is written, BLESSED ARE THEY WHOSE TRANSGRESSIONS ARE FORGIVEN, AND WHOSE SINS ARE COVERED. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile. THIS BLESSEDNESS COMES UPON THOSE WHO HAVE BEEN CHOSEN BY GOD THROUGH JESUS CHRIST OUR LORD …” [9|41]
According to Clement, only those whom God has “chosen” and “vouchsafed to render so”, will partake in His love and forgiveness.
From this we can conclude, that those whom God have NOT “chosen” and ‘vouchsafed to be rendered so’, will NOT partake in His love and forgiveness.
Clement’s teaching is consistent with what the New Testament teaches concerning God’s love, namely that God loves only some (Rom. 8v25, 9v13), and saves those He loves. (Eph. 2v4-6; 1 Jn. 3v1, 4v10) [18]
➢ Our third quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 58:
“For, as God lives, and as the Lord Jesus Christ and the Holy Ghost live—both the faith and hope of THE ELECT, he who in lowliness of mind, with instant gentleness, and without repentance has observed the ordinances and appointments given by God— THE SAME SHALL OBTAIN A PLACE AND NAME IN THE NUMBER OF THOSE WHO ARE BEING SAVED through Jesus Christ …” [9|41|46]
➢ Our fourth quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 59:“… we shall be innocent of this sin, and, instant in prayer and supplication, shall desire that the Creator of all preserve unbroken THE COMPUTED NUMBER OF HIS ELECT in the whole world through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to knowledge of the glory of His name, our hope resting on Your name which is primal cause of every creature—having opened the eyes of our heart to the knowledge of You, who alone rests highest among the highest, holy among the holy, Isaiah 57:15 who layest low the insolence of the haughty, Isaiah 13:11 who destroyest the calculations of the heathen, who settest the low on high and bringest low the exalted; who makest rich and makest poor, 1 Samuel 2:7 who killest and makest to live, Deuteronomy 32:39 only Benefactor of spirits and God of all flesh, who beholdest the depths, the eye-witness of human works, the help of those in danger, the Saviour of those in despair, the Creator and Guardian of every spirit, who multipliest nations upon earth, and FROM ALL MADE CHOICE OF THOSE WHO LOVE YOU through Jesus Christ, Your beloved Son, through whom You instructed, sanctify, honour us.” [9|41|46]
According to Clement, loving God is the consequence of having been chosen by Him; a confirmation of First John Chapter 4 Verse 19, “We love [Him], because He first loved us” (RSV).
➢ Our fifth quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 64:
“May God, who sees all things, and who is the Ruler of all spirits and the Lord of all flesh— WHO CHOSE OUR LORD JESUS CHRIST AND US THROUGH HIM TO BE A PECULIAR PEOPLE …” [9|41|46]
While unconditional election was not the subject of Clement’s letter, his incidental references to “the elect” [chapter 6, 52 and 58] [9|41|46], “the elect of God” [chapter 1, 46 and 49] [9|41], “His elect” [chapter 29 and 59] [9|41|46], “the number of God’s elect” [chapter 2] [9|41], “the computed number of His elect” [chapter 59] [9|41|46]; namely “the number of those who are being saved” [chapter 58] [9|41|46]; being “chosen by God” [chapter 50] [9|41], “who … having prepared His bountiful gifts for us before we were born” [chapter 38] [9], have “called and sanctified by the will of God” [salutation] [9|41], “that all His beloved should be partakers of repentance, He has, by His almighty will established” [chapter 8] [9|41], which is irresistible [chapter 27] [9|41] – “reveal something of the doctrinal framework and nomenclature that existed in the early church” [41].
ON THE DOCTRINE OF LIMITED ATONEMENT
➢ Our first quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 49:
“Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. LOVE UNITES US TO GOD. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have ALL THE ELECT OF GOD been made perfect; without love nothing is well-pleasing to God. IN LOVE HAS THE LORD TAKEN US TO HIMSELF. ON ACCOUNT OF THE LOVE HE BORE US, JESUS CHRIST OUR LORD GAVE HIS BLOOD FOR US by the will of God; HIS FLESH FOR OUR FLESH, AND HIS SOUL FOR OUR SOULS.” [9|17|41]
While limited atonement was not the subject of Clement’s letter, his incidental references to Jesus dying for “us”, namely “all the elect”, because of “the love which He had toward us” [9], a “love [that] unites us to God” [9] (Eph. 2v4-6; 1 Jn. 3v1, 4v10), and therefore, only pertains to His elect. (Rom. 8v25, 9v13) [18] – “reveal something of the doctrinal framework and nomenclature that existed in the early church” [41].
Yet, some apologists simply ignore what Clement said in chapter 49, in an attempt to establish universal atonement from elsewhere …
➢ Our first misquotation comes from “Christian Debater”, who pointed to Clement’s “First Epistle to the Corinthians”, Chapter 32, as proof that Clement believed “Christ died for all people” [16].
“All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has JUSTIFIED ALL MEN; to whom be glory for ever and ever. Amen.” [9]
NOTE, the passage does NOT say, that God ‘DIED for all men’, but that He “JUSTIFIED all men”.
IF Clement meant to say, that God “JUSTIFIED all men”, without exception, he would be confirming Universal Salvation; because [universal] justification begets [universal] salvation, since THOSE JUSTIFIED ARE SAVED. (Rom. 3v24, 5v9, 8v30; Tit. 3v7)
BUT, that cannot be, since Clement himself believed, that only some would be saved [chapters 2, 7, 11, 12, 58 and 60].
Furthermore, the context of chapter 32 [chapters 31 to 32], repeatedly speaks of “us”, “our”, “we”, and “ourselves”, clarifying that Clement was referring to believers only, namely those “called by His will in Christ Jesus” [9].
ON THE DOCTRINE OF IRRESISTIBLE GRACE
➢ Our first quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 27:
“BY THE WORD OF HIS MIGHT HE ESTABLISHED ALL THINGS, and by His word He can overthrow them. WHO SHALL SAY UNTO HIM, WHAT HAVE YOU DONE? OR, WHO SHALL RESIST THE POWER OF HIS STRENGTH? WHEN, AND AS HE PLEASES, HE WILL DO ALL THINGS, AND NONE OF THE THINGS DETERMINED BY HIM SHALL PASS AWAY.” [9|41]
➢ Our second quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 29:
“Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him, loving our gracious and merciful Father, who has MADE US PARTAKERS IN THE BLESSINGS OF HIS ELECT. … And in another place [the Scripture] says, ‘Behold, THE LORD TAKES UNTO HIMSELF A NATION OUT OF THE MIDST OF THE NATIONS, AS A MAN TAKES THE FIRST-FRUITS OF HIS THRESHING-FLOOR; and from that nation shall come forth the Most Holy’.” [9|20|41]
➢ Our third quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 30:
“Seeing, therefore, that WE ARE THE PORTION OF THE HOLY ONE, let us do all those things which pertain to holiness, … ‘For God, [says the Scripture], resists the proud, but GIVES GRACE TO THE HUMBLE.’ Let us cleave, then, to THOSE TO WHOM GRACE HAS BEEN GIVEN BY GOD.” [9|20]
➢ Our fourth quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 32:
“All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but THROUGH THE OPERATION OF HIS WILL. And we, too, BEING CALLED BY HIS WILL IN CHRIST JESUS, …” [9|41]
➢ Our fifth quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 36:
“THIS IS THE WAY, BELOVED, IN WHICH WE FIND OUR SAVIOUR, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. BY HIM we look up to the heights of heaven. BY HIM we behold, as in a glass, His immaculate and most excellent visage. BY HIM ARE THE EYES OF OUR HEARTS OPENED. BY HIM OUR FOOLISH AND DARKENED UNDERSTANDING BLOSSOMS UP ANEW TOWARDS HIS MARVELOUS LIGHT. BY HIM THE LORD HAS WILLED THAT WE SHOULD TASTE OF IMMORTAL KNOWLEDGE, …” [9|41]
While irresistible grace was not the subject of Clement’s letter, his incidental references to “those to whom grace has been given by God” [chapter 30] [9|20], as “the portion of the Holy One” [chapter 30] [9|20], whom He “[took] unto Himself… as a man takes the first-fruits of his threshing-floor” [chapter 29] [9|20|41], thereby “[making] us partakers in the blessings of His elect” [chapter 29] [9|20|41], “through the operation of His will” [chapter 32] [9|41], which is irresistible [chapter 27] [9|41] – “reveal something of the doctrinal framework and nomenclature that existed in the early church” [41].
ON THE DOCTRINE OF JUSTIFICATION BY FAITH ALONE
➢ Our first quotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 7:
“Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. NOAH PREACHED REPENTANCE, AND AS MANY AS LISTENED TO HIM WERE SAVED. Jonah proclaimed destruction to the Ninevites; but they, REPENTING OF THEIR SINS, PROPITIATED GOD BY PRAYER, AND OBTAINED SALVATION, ALTHOUGH THEY WERE ALIENS [TO THE COVENANT] OF GOD.” [9]
According to Clement, the Ninevites were “saved”, that is “obtained salvation”, simply because they repented of their sins.
➢ Our second quotation comes from Clement’s “First Epistle to the Corinthians”, Chapters 32 to 33:
“And we, too, being called by His will in Christ Jesus, are NOT JUSTIFIED BY OURSELVES, NOR BY OUR OWN WISDOM, OR UNDERSTANDING, OR GODLINESS, OR WORKS WHICH WE HAVE WROUGHT IN HOLINESS OF HEART; BUT BY THAT FAITH THROUGH WHICH, from the beginning, ALMIGHTY GOD HAS JUSTIFIED ALL MEN; to whom be glory for ever and ever. Amen. What shall we do, then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work. For the Creator and Lord of all Himself rejoices in His works. For by His infinitely great power He established the heavens, and by His incomprehensible wisdom He adorned them. He also divided the earth from the water which surrounds it, and fixed it upon the immovable foundation of His own will. The animals also which are upon it He commanded by His own word into existence. So likewise, when He had formed the sea, and the living creatures which are in it, He enclosed them [within their proper bounds] by His own power. Above all, with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him— the express likeness of His own image. For thus says God: Let us make man in our image, and after our likeness. So God made man; male and female He created them. Having thus finished all these things, He approved them, and blessed them, and said, Increase and multiply. We see, then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and LET US WORK THE WORK OF RIGHTEOUSNESS WITH OUR WHOLE STRENGTH.” [9|27|29]
According to Clement, our justification does NOT depend on “ourselves”, “our own wisdom”, “our own … understanding”, “our own … godliness”, or even “our own works”, even those “done in holiness of heart”; but on faith alone. (Rom. 3v28)
The fact, that Clement, a Roman bishop, advocated salvation through faith alone, has devastating implications for Roman Catholicism. [29]
As a result, Roman Catholic apologists “put forward various arguments in an attempt to prove that Clement didn’t advocate the doctrine” [29].
Some Roman Catholic apologists have “argued that Clement was only excluding works we do in our own strength, not works God empowers us to do” [29].
The truth, however, is that Clement already excluded those ‘works God empowers us to do’, namely those “done in holiness of heart” [9|27|29], as a requirement for justification, in chapter 32; and encouraged us to “work the work of righteousness WITH ALL OUR STRENGTH”, in chapter 33.
Yet, some apologists simply ignore what Clement said in chapters 7, 32, and 33, in an attempt to establish justification by works from elsewhere …
➢ Our first misquotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 30, wherein he spoke of being “justified BY OUR DEEDS, and not by our words” [9|29].
That surely sounds like Clement denied Justification by Faith Alone [Sola Fide], until you read the context.
“Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, BEING JUSTIFIED BY OUR WORKS, AND NOT OUR WORDS. For [the Scripture] says, He that speaks much, shall also hear much in answer. And does he that is ready in speech deem himself righteous? Blessed is he that is born of woman, who lives but a short time: be not given to much speaking. Let our praise be in God, and not of ourselves; for GOD HATES THOSE THAT COMMEND THEMSELVES. LET TESTIMONY TO OUR GOOD DEEDS BE BORNE BY OTHERS, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him.” [9|29]
Clement is speaking of justification in the sense of vindication [“let testimony to our good deeds be borne by others”], not in the sense of attaining to eternal life. Clement confirms the same in chapter 38, “Let the humble not bear testimony to himself, but leave witness to be borne to him by another” [9].
Furthermore, Clement’s would-be claim, that we are “justified by our works” [chapter 30], would directly contradict his later claim, that we are “NOT justified by … the works which we have wrought in holiness of heart” [chapter 32].
Now, either Clement contradicted himself; or our Catholic friends are mistaken, and the context of their quote, does NOT support the meaning they wish to attribute to it.
➢ Our second misquotation comes from Clement’s “First Epistle to the Corinthians”, Chapter 12, wherein he said that “Through faith and HOSPITALITY Rahab the harlot was saved” [9|29].
That surely sounds like Rahab was saved, because of her hospitality, until you read the context.
“ON ACCOUNT OF HER FAITH AND HOSPITALITY, RAHAB THE HARLOT WAS SAVED. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they had come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, There came men unto you who are to spy out our land; bring them forth, for so the king commands, she answered them, The two men whom you seek came unto me, but quickly departed again and are gone, thus not discovering the spies to them. Then she said to the men, I know assuredly that the Lord your God has given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore you shall have taken it, keep ye me and the house of my father in safety. And they said to her, It shall be as you have spoken to us. As soon, therefore, as you know that we are at hand, you shall gather all your family under your roof, and they shall be preserved, but all that are found outside of your dwelling shall perish. Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus THEY MADE IT MANIFEST THAT REDEMPTION SHOULD FLOW THROUGH THE BLOOD OF THE LORD TO ALL THEM THAT BELIEVE AND HOPE IN GOD. You see, beloved, that THERE WAS NOT ONLY FAITH, BUT PROPHECY, IN THIS WOMAN.” [9]
In an attempted response to <a href="http://www.hill