Wherefore let us put aside empty and vain cares, and let
us come to the glorious and venerable rule of our tradition, and let us see
what is good and pleasing and acceptable in the sight of our Maker. Let us fix
our gaze on the Blood of Christ, and let us know that it is precious to his
Father, because it was poured out for our salvation, and brought the grace of
repentance (μετανοίας ) to all the world. Let us review all the generations,
and let us learn that in generation after generation the Master has given a
place of repentance (μετανοίας τόπον) to those who will turn to him. Noah
preached repentance (μετανοιαν) and those who obeyed were saved. Jonah foretold
destruction to the men of Nineveh, but when they repented (μετανοήσαντες) they
received forgiveness of their sins from God in answer to their prayers, and
gained salvation, though they were aliens to God. The ministers of the grace of
God spoke through the Holy Spirit concerning repentance (μετανοιαν), even the
Master of the universe himself spoke with an oath concerning repentance (μετανοιαν);
"For as I live, said the Lord, I do not desire the death of the sinner so
much as his repentance (μετάνοιαν), " and he added a gracious declaration,
"Repent (Μετανοήσατε), O house of Israel, from your iniquity. Say to the
sons of my people, If your sins reach from the earth to Heaven, and if they be
redder than scarlet, and blacker than sackcloth, and ye turn to me with all
your hearts and say 'Father,' I will listen to you as a holy people." And
in another place he speaks thus, "Wash you, and make you clean, put away
your wickedness from your souls before my eyes, cease from your wickedness,
learn to do good, seek out judgment, rescue the wronged, give judgment for the
orphan, do justice to the widow, and come and let us reason together, saith the
Lord; and if your sins be as crimson, I will make them white as snow, and if
they be as scarlet, I will make them white as wool, and if ye be willing and
hearken to me, ye shall eat the good things of the land, but if ye be not
willing, and hearken not to me, a sword shall devour you, for the mouth of the
Lord has spoken these things." Thus desiring to give to all his beloved a
share in repentance (μετανοιας), he established it by his Almighty will. (1
Clem 7.2-8.5)
In this one exhortation the author uses μετανοεω and μετανοια
nine times. Repentance is without question the thrust of this exhortation. In
the first reference to repentance the author makes it clear that μετανοιας is
for all the world, and the author closes the exhortation by stating that μετανοιας is
for all of God's beloved. Within the exhortation itself the author declares
that throughout history God has extended repentance to anyone willing to turn
to God. The men of Nineveh were afforded an opportunity to repent, whereby
gaining forgiveness of their sins and salvation, even "though they were
aliens to God." The author clearly seeks to convey that repentance is for
all people, and that all sins will be forgiven as a result of repentance.
The author also makes it clear that although repentance
is a human response, it is made available to humanity by God. Through the blood
of Jesus, God has made repentance available to everyone. It is God who provides
the opportunity for repentance because God desires to see sinners repent rather
than perish. God provides repentance as a means of avoiding destruction.
Repentance secures for the sinner forgiveness of sins and salvation.
In language reminiscent of the ancient Jewish Scriptures,
Clement conveys the idea that repentance entails a turning away from sin and a
(re)turning to God. However, repentance is not merely an act that addresses and
corrects the relationship between God and the repentant sinner, repentance also
addresses and corrects human relationships. In what appears to be a quotation
from Ezekiel 33:11-27, Clement demonstrates that he understands repentance to
entail both putting away wickedness and doing good. Repentance involves
forsaking the wicked and unjust treatment of others. It involves learning to
practice just and ethical behavior: delivering the wronged from injustice and
defending the defenseless. Repentance corrects inappropriate relationships
between alienated human beings, as well as between human beings and God.
This notion of repentance addressing and correcting
inappropriate relationships between human beings, as well as between human
beings and God, is also emphasized in the author's last two usages of μετανοια. After chastising and rebuking the
instigators of the discord in Corinth, Clement writes, "You therefore, who
laid the foundation of the sedition, submit to the presbyters, and receive the correction
of repentance (παιδεύθητε είς μετάνοιαν), bending the knees of your hearts.
Learn to be submissive, putting aside the boastful and the haughty self- confidence
of your tongue." (1 Clem. 57.1-2) For the troublemakers in Corinth,
repentance entailed their reinstating and correcting their relationship with
the church leaders they had earlier deposed. It entailed their forsaking
arrogance and pride, humbling and submitting themselves to the authority of the
presbyters. Finally, as Clement begins closing his letter, the first point he
makes by way of summary is how repentance addresses and corrects inappropriate
relationships between human beings, as well as between human beings and God.
Clement begins his summation:
We have now written to you, brethren, sufficiently
touching the things which befit our worship, and are most helpful for a
virtuous life to those who wish to guide their steps in piety and
righteousness. For we have touched on every aspect of faith and repentance (μετανοιας) ... , and reminded you that you are
bound to please almighty God with holiness in righteousness and truth and long-
suffering, and to live in concord, bearing no malice, in love and peace with
eager gentleness, even as our fathers, whose example we quoted, were well-
pleasing in their humility towards God, the Father and Creator, and towards all
men. (1 Clem. 65:1-2)
Repentance is one of those things Clement considers most
helpful for those who wish to live a virtuous and righteous life. Repentance
enables one to have a righteous, patient, peaceful, pleasing and humble
relationship with God and with other human beings. (Guy D. Nave, Jr., The
Role and Function of Repentance in Luke-Acts [Academia Biblica 4; Atlanta:
Society of Biblical Literature, 2002], 138-40)
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