Clement of Alexandria: STROMATA (MISCELLANIES), Part III, Complete

Translated by Alexander Roberts and James Donaldson.

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Abraham, accordingly, who through hearing believed the voice, which promised under the oak in Mamre, "I will give this land to thee, and to thy seed," was either elect or not. But if he was not, how did he straightway believe, as it were naturally? And if he was elect, their hypothesis is done away with, inasmuch as even previous to the coming of the Lord an election was found, and that saved: "For it was reckoned to him for righteousness." [2952] For if any one, following Marcion, should dare to say that the Creator (Demiourgon) saved the man that believed on him, even before the advent of the Lord, (the election being saved with their own proper salvation); the power of the good Being will be eclipsed; inasmuch as late only, and subsequent to the Creator spoken of by them in words of good omen, it made the attempt to save, and by instruction, and in imitation of him. But if, being such, the good Being save, according to them; neither is it his own that he saves, nor is it with the consent of him who formed the creation that he essays salvation, but by force or fraud. And how can he any more be good, acting thus, and being posterior? But if the locality is different, and the dwelling-place of the Omnipotent is remote from the dwelling-place of the good God; yet the will of him who saves, having been the first to begin, is not inferior to that of the good God. From what has been previously proved, those who believe not are proved senseless: "For their paths are perverted, and they know not peace," saith the prophet. [2953] "But foolish and unlearned questions" the divine Paul exhorted to "avoid, because they gender strifes." [2954] And Aeschylus exclaims:--

"In what profits not, labour not in vain."

[2952] Gen. xv. 6; Rom. iv. 3.

[2953] Isa. lix. 8.

[2954] 2 Tim. ii. 23.

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