It was an entirely new way of life that was required of the Christian to inherit God’s promises: faith and an inner conversion of the heart that would naturally show itself in good works of holiness. Clement believed that both Christ’s and Paul’s teaching held that if the latter is missing, the former is barren (cf. Mt. 7:21; Lk. 13:24; 1 Cor. 13:2; 15:1,2; James 2:14ff).
Clement taught that the Christian moral life is imperative for salvation, that faith and obedience is what God considers righteousness. Clement points out that our actions—our good deeds prompted by faith—is what God reckons as righteousness: “Why was our father Abraham blessed?
Was it not because he
acted in righteousness and truth,
prompted by faith?” (ch.31:2-3). Clement further instructed the Church of Corinth that Abraham inherited God’s promises becauseof his (1) faith, (2) obedience and (3) hospitality:
It was obedience which led [Abraham] to quit his country, his kindred, and his father’s house, so that, by leaving a paltry country, a mean kindred, and an insignificant house, he might inherit God’s promises (ch. 10:2).
Because of [Abraham’s] faith and hospitality a son was granted to him in his old age (ch. 10:7).
Paul tells us that justification requires faith. Clement affirms that. But what does
faith require? Paul says that faith requires (1) believing (cf. 1 Thes. 2:13; 2 Cor. 5:7), (2) obedience (cf. Rom. 1:5; 6:16), and (3) love [hospitality] (cf. Gal. 5:6), exactly what Clement said in Chapter 10 quoted above.
Paul and Clement accentuated the necessity of faith, that our salvation comes through faith in Jesus Christ, and nothing we can do
of our own accord (including holy deeds of the heart) apart from that faith will gain us our salvation. But they both taught that faith requires conversion that proves itself in Christian moral living, works of grace—fruits of the Holy Spirit working in us. St. Augustine would later remark that
Without love faith can indeed exist, but can be of no avail (De Trin. XV 18, 32).
Clement refers to several scriptural passages (Isa. 40:10; 62:11; Prov. 24:12; Rev. 22:12) to augment his plea to the Corinthians to persevere in doing good, which will eventually pay a reward:
We must, then, be eager to do good; for everything comes from Him. For he warns us: `See, the Lord is coming. He is bringing his reward with him, to pay each one according to his work’ (ch. 34:2,3).
What is this reward we are to receive, this pay according to our work? Eternal salvation. For what are we being paid—
our works? Partially, yes, but correctly understood! It is “our” work only insofar as it is
our cooperation with God’s grace as opposed to “the works of the Law.” Hence it is God’s work in us manifesting itself in the fruits of the Holy Spirit that lead us to salvation, beginning with faith, supported by faith, and persevering in faith. (Matt 10:22; Trent, sess. 6, ch. 8
.
Protestant traditions have generally objected to that on the principle that it would result in God paying us the reward of salvation for something
we do. It would therefore cease to be gratuitous.
However, Paul condemns those who make salvation a wage or salary as if we can buy our salvation through our own works or deeds apart from faith and God’s grace. Paul doesn’t condemn receiving a payment/reward as a filial inheritance from God for those who have faith working in love (cf. Gal. 5:6), for those who
do God’s commands. This type of labor can only boast in God. Thus St. Augustine’s famous adage: “When God rewards my labors, He only crowns His own works in me.”
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