No, 1 Clement does not teach Sola Fide

In a section entitled, “Clement of Rome’s (circa. AD 70-101) Grace and Works,” Matthew Paulson claimed that 1 Clement teaches Sola Fide:

Clement of Rome claims our special interest, as having written very near the apostolic age. According to Eusebius, he presided over the Church of Rome from AD 92 to 101. More may be said in favor of the theology that he was the fellow-laborer mentioned by Paul (Phil. 4:3); but there is no certainty to that assumption. The epistle of Clement gives excellent advice to the Corinthian brethren for the healing of their party strife and reassurance of salvation. Here is one excerpt:

Wherefore was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith? They all therefore were glorified and magnified, not through themselves or their own works or the righteous doing which they wrought, but through His will. And so we, having been called through His will in Christ Jesus, are not justified through ourselves or through our own wisdom or understanding or piety or works which we wrought in holiness of heart, but through faith, whereby the Almighty God justified all men that have been from the beginning; to whom be the glory for ever and ever. Amen. (1 Clem. 31:2-4; emphasis mine)

Note that Clement says that Abraham was glorified and magnified through doing God’s will. Also, he states that Christians are NOT justified through themselves or through their own works but “through faith”! (Matthew A. Paulson, Breaking the Mormon Code: A Critique of Mormon Scholarship Regarding Classical Christian Theology and the Book of Mormon [Livermore, Calif.: WingSpan Press, 2006, 2009], 162, emphasis in original)

 This is nothing short of eisegesis of 1 Clement.

When one reads 1 Clement in full (more on this below), one realises that Clement, as with other Patristic and even biblical authors, is stating the truth that no work obligates God to justify and save an individual (cf. Rom 4:1-8, which condemns works done to legally obligate God to give man salvation), but works stemming from an active faith that pleases God while done in a covenantal/saved state and He graciously rewards, something that has been discussed frequently on this blog. That this is the case can be seen when one examines the previous sentence(!) of this epistle:

For from him have sprung the priests and all the Levites who minister at the altar of God. From him also was descended our Lord Jesus Christ according to the flesh. From him arose kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, Thy seed shall be as the stars of heaven. All these, therefore, were highly honored, and made great, not for their own sake, or for their own works, for the righteousness which they wrought, but through the operation of His will. (1 Clement 32:2-3)

These words match Titus 3:4-5, a pericope which is in full support of baptismal regeneration:

But after that the kindness and love of God our Saviour toward man appeared. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.

What is often ignored by the likes of Paulson, Buchanan, White, Webster and other Evangelical apologists are the texts in 1 Clement that speak of meritorious good works. For instance, note the following from 1 Clement 30:3:

Let us cleave, then, to those to whom grace has been given by God. 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.

The phrase "justified by our works" is ἔργοις δικαιούμενοι, μὴ λόγοις, using the verb δικαιοω, the verb "to justify" and such is derived from one's works (εργοις), not by faith alone.

Clement continues writing, stating:

Let testimony to our good deeds (της αγαθης πραξεως) be borne by others, as it was in the case of our righteous forefathers. (1 Clement 30:7)

In sharp contradistinction between many Evangelicals, Clement did not view our goods works as "filthy rags" (per the common eisegesis of Isa 64:6), but instead, were "good" and, per 1 Clement 30:3, meritorious when one is in a salvific relationship/covenant with God.

This is further strengthened by Clement's discussion of the near-sacrifice of Issac by Abraham in Gen 22 (a theme discussed in Jas 2 in the New Testament):

For what reason was our father Abraham blessed? Was it because he wrought righteousness and truth through faith? Isaac, with perfect confidence, as if knowing what was to happen, cheerfully yielded himself as a sacrifice. (1 Clement 31:2-3)

It is no surprise that, in light of the use of Gen 22, and how the New Testament authors understood Abraham's near-sacrifice of his Son to be an example of one is justified by works, and not faith alone, Clement would later write the following in the next chapter:

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. (1 Clement 33:1)

These words are not to be understood, as some desperate Protestant apologists may twist it to mean (a reward for the saved), but works which determine whether one will be saved at all:

Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vainglory and ambition. (1 Clement 35:4-5)

In his translation of 1 Clement, Bart Ehrman provided the following rendition of 35:3-4:

What therefore has been prepared for those who wait? The Maker and Father of the ages the All Holy One, he himself knows both their magnitude and their beauty. We should therefore strive to be counted among those who wait, so that we may receive the gifts he has promised. (Bart D. Ehrman, The New Testament and Other Early Christian Writings: A Reader [2d ed.; New York: Oxford University Press, 2004], 312)

This is very strongly opposed to Reformed theology. Why? Clement, addressing believers, tells them that they should “strive to be counted” among the elect (ἀγωνισώμεθα, the first person plural subjunctive present middle of αγωνιζομαι, "to contend for a prize/struggle”). But if they were eternally secure, had their past, present, and then-future sins propitiated, and so forth, why would they have to contend for eschatological salvation? Clement is clearly not Reformed

All throughout his letter, the author of 1 Clement advances the doctrine of baptismal regeneration.

 

And in another place He speaks thus: Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things. Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established these declarations. (8:4-5)

 

In this text, Clement teaches uses the term λυω, the verb which means "to wash/bathe." Elsewhere in early Christian literature in Greek, it is used of washing/bathing in water, not a metaphorical washing:

After a certain time I saw her bathing (λυω) in the river Tiber, and I gave her my hand, and led her out of the river. So, seeing her beauty, I reasoned in my heart, saying, "Happy were I, if I had such an one to wife both in beauty and in character." I merely reflected on this and nothing more. (Shepherd of Hermas 1:2)

For the author of 1 Clement, partaking of repentance and a remission of sin is tied into this "washing," obviously a reference to baptism being salvific. This pericope should be compared with 1 Clement 18:3, 7:

Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge my iniquity, and my sin is ever before me . . . Thou shalt sprinkle me with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be whiter than snow.

The verb "to wash" in the Greek original is πλυνω. When one surveys Koine Greek literature contemporary with 1 Clement, this refers to (1) a literal washing of water and (2) immersion, not mere sprinkling. Notice the use of the verb in Luke 5:2:

And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing (πλυνω) their nets.

For Clement, baptism was (1) salvific, and (2) a plausible case can be made he viewed baptism to be done by immersion (there is no hint at baptism by any other method; further, there is nothing even hinting at infant baptism)

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 were 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 thee who are to spy out our land; bring them forth, for so the king commands, she answered them, The two men whom ye 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 hath given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore ye shall have taken it, keep ye me and the house of my father in safety. And they said to her, It will be as thou hast spoken to us. As soon, therefore, as thou knowest that we are at hand, though shalt gather all thy family under thy roof and they shall be preserved, but all that are found outside of thy dwelling shall perish. Moreover, they have 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. Ye see, beloved, that there was no only faith, but prophecy, in this woman. (12:1-8)

Clement hearkens to the story in the book of Judges where Rahab the harlot saves the Israelite spies, something the epistle of James discusses in Jas 2, tying the meritorious good works of Rahab to her justification (see this post). For Clement, Rahab’s actions were not a mere demonstration of salvation but were salvific themselves.

In 1 Clement 12:1, the Greek reads that it was on account of the faith and hospitality of Rahab she was saved:

Δια ποστιν και φιλοξενιαν εσωθη (“though faith and hospitality she was saved”)

That the context is about salvation proper, and not a demonstration/vindication of a previous justification (per the historical Protestant interpretation of Jas 2 and Rahab) is further strengthened in v.7 which speaks of the then-future shed blood of Christ and it being tied into redemption (διὰ τοῦ αἵματος τοῦ κυρίου λύτρωσις  ["redemption through the blood of the Lord"])

Let us therefore brethren be of humble, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgement and righteousness), but especially mindful of the words of the Lord Jesus which He spake, teaching us meekness and long-suffering. For thus He spoke: Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; s ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with that measure ye mete, with the same it shall be measured to kindness be shown to you; with that measure ye mete, with the same it shall be measured to you. But this precept and by these rules let us stablish ourselves, that we walk with all humility in obedience to His holy words. For the holy word saith, On whom shall I look, but on him that is meek and peaceable, and that trembleth at My words? (13:1-4)

The above pericope teaches salvation through faith and works, not faith alone (or "faith alone, but a faith that is not alone"-type double talk).

Who is fit to be found in it, except such as God as vouchsafed to render so? Let us pray, therefore, and implore of His mercy, that we may live blameless in love, free from all human partialities from one above another (50:2)

Here, Clement is urging the recipients of his letter (the church in Corinth) to be found "worthy" of God; this is within the context of salvation, evidenced by the context:

Love unites us to God. Love covers a multitude of sins. Love beareth 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 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. Ye see, beloved, how great a wonderful a thing is love, and that there is no declaring its perfection. (49:5-6, 50:1)

The verb καταξιοω (to be considered/regarded worthy) is never used in the sense of a legal fiction (being merely declared to be "x" when in reality, such is not the case). Let us examine how it is used in other early Greek patristic texts:

Ye see, brethren, that the greater knowledge (πλειονος κατηξιωθημεν γνωσεως) that has been vouchsafed to us, the greater also is the danger to which we are exposed. (1 Clement 41:4)

If Jesus Christ shall graciously permit me through your prayers, and if it be His will, I shall, in a second little work which I will write to you, make further manifest to you the nature of the dispensation of which I have begun to treat, with respect to the new man, Jesus Christ, in His faith and in His love, in His suffering and in His resurrection. (Ignatius to the Ephesians 20:1)--the phrase "graciously permit" in the Ante-Nicene Fathers translation is Εαν με καταξιωση; Lake Kirsopp in his translation of this passage correctly renders it as "count me worthy."

For as one who has been thought worthy of the most honorable of all names (καταξιωθεὶς γὰρ ὀνόματος θεοπρεπεστάτου), in those bonds which I bear about, I commend the Churches, in which I pray for a union both of the flesh and the spirit of Jesus Christ, the constant source of our life, and of faith and love, to which nothing is to be preferred, but especially of Jesus and the Father, in whom, if we endure all the assaults of the prince of this world, and escape them, we shall enjoy God. (Ignatius to the Magnesians 1:2)

I entreat you in love to hear me, that I may not by having written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be worthy (καταξιωθηναι) of the lot which I am destined, and that I may not be found reprobate. (Ignatius to the Trallians 12:3)

Pray, then, do not seek to confer any greater favor upon me that I be sacrificed to God while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me the bishop of Syria, worthy (κατηξιωσεν) to be sent for from the east unto the west. It is good to set from the world unto God, that I may rise again to Him. (Ignatius to the Romans 2:2)

Blessed is he in Jesus Christ, who shall be deemed worthy (καταξιωθησεται) of such a ministry; and ye shall too be glorified. And if ye are willing, it is not beyond your power to do this, for the sake of God; as also the nearest Churches have sent, in some cases bishops, and in others presbyters and deacons. (Ignatius to the Philadelphians 10:2)

Your prayer has reached to the Church which is at Antioch in Syria. Coming from the place bound with chains, most acceptable to God, I salute all; I who am not worthy to be styled from thence, inasmuch as I am in the least of them. Nevertheless, according to the will of God, I have been thought worthy (κατηξιωθην) of this honor, nor that I have any sense of having deserved it, but by the grace of God, which I wish may be perfectly given to me, that through your prayers I may attain to God. (Ignatius to the Smyrnaeans 11:1)

It is fitting, O Polycarp, most blessed in God, to assemble a very solemn council, and to elect one whom you greatly love, to know to be a man of activity, who may be designated [alt. "to be fit"; καταξιωσαι] to messenger of God; and to bestow on him this honor that he may go into Syrian, and glorify your ever active love to the praise of Christ. (Ignatius to Polycarp 7:2)

I salute all by name, and in particular the wife of Epitropus, with all her house and children. I salute Attalus, my beloved. I salute him who shall be deemed worthy (καταξιουσθαι) to go from you into Syria. Grace shall be with him for ever, and with Polycarp that sends him. (Ignatius to Polycarp, 8:2)

In all these instances, καταξιοω always refers to the intrinsic reality of the person/object being considered worthy; never in a sense of legal fiction or imputation, per historical Reformed views of justification.

To our rulers and governors on the earth--to them Thou, Lord, gavest the power of the kingdom by Thy glorious and ineffable might, to the end that we may know the glory and honor given to them by Thee and be subject to them, in nought resisting Thy will; to them, Lord, give health, peace, concord, stability, that they may exercise the authority given to them without offense. For thou, O heavenly Lord and King eternal, givest to the sons of men glory and honor and power over the things that are on the earth; do Thou, Lord, direct their counsel according to that which is good and well-pleasing in thy sight that, devoutly in peace and meekness exercising the power given them by thee, they may find thee propitious. O though, who hast power to these things and more abundant good with us, we praise thee through the High Priest and guardian of our souls Jesus Christ, through him be glory and majesty to thee both now and from generation to generation and for evermore. Amen. (61:1-3)

In the above text, Clement addresses the person of the Father, calling him "Lord." and presents all praise, even praise given to Jesus, as ultimately going to the person of the Father. Even after his exaltation (cf. Phil 2:9), Christ continues to be subordinate to the Father (cf. 1 Cor 15:22-28).

As we have seen, Protestant apologists have to engage in as much eisegesis of Patristic texts as they do for the biblical texts to try to prop up sola fide. It is Paulson, not LDS scholars, who are intellectually disingenuous with their use of sources.

For another good "takedown" of the common abuse of 1 Clement and another early Christian text, the Epistle To Diognetus, see:

David Waltz, Development, Justification/Soteriology and the Early Church Fathers