Clement of Rome is one of the earliest Christian figures we have outside of the New Testament. He was likely a disciple of Paul and became the leader of the Church in Rome near the end of the first century. What we know of him comes predominantly from the one surviving letter of his known as 1 Clement. 1 Clement written about 96AD is the oldest Christian writing that is not in the New Testament. Therefore using this letter we will explore the theology of Clement, what he believed and what he taught. In doing so we gain an insight into the earliest understanding of the church.
One of the central doctrines of Christianity is salvation. When we look at the letter of 1 Clement we see that salvation forms the backdrop of all his exhortation. Clement follows Paul’s teaching and theology. He declares that we are justified by grace, through faith and apart from works. This faith is grounded in the death and resurrection of Jesus Christ the Son of God. Moreover it is in love that we are perfected and through love that Christ gave himself for us. The following sample of passages illustrate this view:
1 Clement 32:4 'And we therefore, through the will of him have been called in Christ Jesus, not through our own righteousness, nor through our own wisdom or understanding or godliness or works which we have wrought in holiness of heart, but through faith, by which all those from the ages, Almighty God has justified. To him be glory for ever and ever'
1 Clement 7:4 '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 to all the world.'
1 Clement 21:6 'Let us reverence the Lord Jesus Christ, whose blood was given for us'
1 Clement 49:5-6 'In love were all the elect of God made perfect. Without love is nothing well pleasing to God. In love has the Lord received us to Himself. For the sake of love which he had towards us did Jesus Christ our Lord give his blood by the will of God for us, and his flesh for our flesh, and his soul four our souls.'
Interestingly the cross isn’t explicitly mentioned in Clement however it is clearly implied. Clement makes several references to the blood of Christ which is clearly a reference to his death on the cross. This is more emphatically demonstrated when he describes the coming of Christ in Chapter 16. He quotes large portions of Isaiah 53 showing that Jesus is the prophesied suffering servant who died bearing the sins of humanity. For clement salvation is the portion of the believer and it is because we have received so great a salvation that we are to live a life that is pleasing to God and avail ourselves in the grace that we have received.
Whereas salvation is dependent on Christ’s sacrificial death for humanity, Clement also affirms the necessity of a physical resurrection. God has revealed the resurrection through raising the Lord Jesus Christ from the dead. Christ is the firstfruits of the resurrection with believers to follow in due season (24:1, 26:1). To make his point Clement turns to nature. He uses the examples of the night and the day, seed and fruit, and more controversially that of the phoenix (24:1-25:5). As night gives way to day and is no more, and as a seed perishes that the crop might grow and produce fruit, so too is the resurrection where mortality gives way to immortality.
Clement goes further to provide an interesting example that is much talked about which is the Phoenix. He relays how the phoenix lives 500 years and as its death draws near it makes its grave in frankincense and myrrh. When it dies it decays and from it comes forth a worm nourished by its remains that grows into a bird. The bird then carries the bones of its parents flying from Arabia to Egypt. Then in the sight of all in Heliopolis it lays the bones on the altar of the sons and returns. The priests then checking the records confirm that 500 years has passed (25:1-5). Now Clement, along with many in the ancient world, clearly believed this was a real creature. Nevertheless we shouldn’t make too much of this. The example whether fact or fiction serves to illustrate his point, namely the resurrection. We now know that there is no such bird as the phoenix, however it is important to note this isn’t the only example he gives of resurrection. Moreover he appeals to nature only to show that the concept isn’t wholly foreign. Clement goes on to say that they shouldn’t consider it impossible for the creator of the universe to raise those who have served him. He then quotes scripture to back his point and in particular Job 19:25-27. Phoenix aside the resurrection was the clear teaching of the apostles which Clement holds to and passionately affirms.
Though the word trinity is not found in the New Testament the trinity can be found throughout the New Testament writings. What we see from 1 Clement is that Clement holds to the same Trinitarian view of God as Paul did. He describes the apostles assured by the Lord Jesus Christ, established in the word of God with full assurance of the Holy Spirit (42:3). It is in this threefold equipping that they went out preaching the Kingdom of God is at hand. Later he says “have we not One God and One Christ? Is there not One Spirit of grace poured upon us?” (46:6). Again he says “For as God lives, and the Lord Jesus Christ lives and the Holy Spirit, who are the faith and the hope of the elect, so surely he who… is saved by Jesus Christ” (58:2). Clement believes in One God who is Father, Son and Holy Spirit.
When referring to God Clement uses various titles but is consistent. He is God, the Father, the Almighty, the Creator of all things, who is the all Holy One (1:1, 2:3, 19:2, 26:1, 32:4, 35:3, 56:6, 60:4 62:2). Firstly he is the Father of our Lord Jesus Christ who gave his blood for our salvation (7:4, 36:4, 59:2, 59:4). Moreover he is the justifier of those who have put their faith in Christ Jesus (32:4). For Clement God the Father is understood in relationship to the Son through who we are saved. Furthermore being saved he is not only the Father of Jesus Christ but he is our God and Father (62:2).
Clement also outlays the character of the Father: “The Father is merciful in all things, ready to do good, has compassion on them that fear Him, and kindly and lovingly bestows His favours on them that draw near to Him” (23:1). Elsewhere he is gentle and compassionate, who has chosen us to be his own special people (29:1). Moreover he is a kind father who protects us and disciplines us for our good (56:16).
For Clement the Son is our Lord Jesus Christ (1:1, 16:2, 20:11, 24:1, 42:3, 44:1, 58:2, 64:1). Christ is the Son of God and the Father performs his will through the Son (7:4, 36:4, 59:2, 59:4, 1:1, 20:11, 64:1, 65:2). He is described as the sceptre and majesty of God who came not in pride but became lowly (16:2). Quoting extensively from the suffering servant in Isaiah 53, Clement shows how Jesus suffered and died in our place. Though innocent he bore on himself the sins of humanity that we might receive his yoke of grace (16:3-17). Elsewhere it is through the blood of Christ that we have salvation (7:4). Moreover he is the risen Lord who God has raised from the dead (24:1, 42:3). We also see that it is the Son who appointed the apostles, who were witnesses to the resurrection, and commissioned them to go into the world, preaching the gospel and establishing the church (42:1-2). Thus Christ is the head of the church with the apostles exercising his authority.
Clement frequently mentions the Holy Spirit who is also the Spirit of God through which both the Father and the Son act and speak. In fact for Clement the scripture, as the written word of God, and the Holy Spirit are closely linked. When quoting scripture Clement says the Holy Spirit says or indicates that he scriptures themselves are his words (13:1, 16:2, 22:1). He describes the scriptures as the true utterance of the Holy Spirit (45:1). It is in the scriptures that the Holy Spirit spoke concerning the Son and it is through the Holy Spirit that the sons speaks to humanity (16:2, 22:1). The scriptures in Clement clearly refer to the Old Testament scriptures but also to the New. Moreover the apostles, who are the ministers of the grace of God, spoke through the Holy Spirit (8:1). Whether referring to writings such as Paul’s and Peter’s or spoken works of the apostles these are attributed to the Holy Spirit.
The work of the Holy Spirit is also seen through the church. Clement refers to the abundant outpouring of the Holy Spirit that fell upon the Corinthians (2:2). He reminds them that it was through the Holy Spirit that the apostles approved those they appointed as elders and deacons (42:4). He also refers back to how Paul charged the Corinthians in the Spirit in his letters (47:3). And when he concludes the letter he writes that the elders of Rome have written to the Corinthians through the Holy Spirit (63:2). Lastly he is also referred to as the Spirit of Grace (46:6). Christians who have received the grace of the Father and the Son do so through the Holy Spirit.
What is remarkable when surveying Clement’s theology is how in line it appears to be with both the New Testament and the later Church. One could make two assessments on Clement’s theology depending on if they wanted to be critical or complementary. On the critical side it could be argued that Clement doesn’t bring anything new, neither does he show a more developed theology than what we find in the New Testament. On the complementary side we can see how well Clement has digested the teachings of the Apostles and that of the Old Testament. Clement is a faithful witness to the apostolic tradition and the teachings of Jesus Christ. With the apostles no more he has stepped into the gap and provided pastoral teaching and instruction to the early church.