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INTRODUCTION

Nigeria is ranked one of the most religious and of course,

corrupt nation in the world. But the practice of a true

religion ought not to amount in a corrupt nation. What is the

problem? Where lies the problem? We often point to various

issues and persons; these are true to the extent that they

contribute to the nation’s corruptness. However, poverty

remains a side effect of our corrupt nation and this is

because (not losing sight of other reasons) the ‘rich become

richer while the poor get poorer’, that is, the rich take

their wealth to heart such that they work (legally or

illegally) to acquire more and more and forget the need of

others (the poor). Yet these rich personalities, because of

the nation’s strong religious atmosphere as a contributing

factor, do not want to lose Eternal Life. They intend to gain

God’s kingdom as much as they have gained the earth. Some

people however believe that the wealth the rich possess, which

some get illegally and are not generous about, would lead them

away from God’s kingdom. What would Clement of Alexandria who

wrote a work Quis Dives Salvetur? (Who Is The Rich Man That Is

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Saved?) say about this issue? What chance does he give to the

salvation of these rich persons in the nation? And what must

they do to inherit it?

In this essay, I shall expose Clement’s Quis Dives Salvetur? and

make relevant application where necessary to the extent that

it speaks to the classes of persons in the Nigerian society as

concerns salvation. The goal shall be to re-awaken the need to

work towards eternal possession of God’s kingdom rather than

the unhealthy attachment to possessing the earth/wealth. Also

to show how one can be wealthy and still attain God’s kingdom

with our wealth; and to show that salvation is for rich and

poor alike, and Christ coming was for the sake of all.

PRELIMINARY BACKGROUND TO THE ESSAY

TITUS FLAVIUS CLEMENS (ca. A. D. 150 – 211/216)1

Clement, a presbyter and head of the influential Christian

catechetical school at Alexandria at the close of the second

century and the start of the third, is one of the major

1 ? William A. Jurgens, The Faith of the Early Fathers, vol. 1 (Bangalore:Theological Publications in India, 2000), p. 176

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Fathers of the Greek Church. He lived around AD. 150 – 217.

This catechetical school, founded around the middle of the

second century, was presided over by the Sicilian Pantaenus

from 180 until shortly before 200 AD.

Clement, who early in his adult life was a pagan philosopher-

teacher, was baptised a Christian and soon became successor to

Pantaenus as president of the catechetical school. In turn he

had Origen for his student, along with some other eminent men.

It is of great importance to note a common characteristic of

the Christian thinkers of the Alexandrian school, who by

adopting Philo of Alexandria method,

employed allegory in the explanation of the Bible. To him

(Philo) the literal sense of Holy Scripture is only as the

shadow to the body. The allegorical and deeper meaning

represents the true reality. The Christian thinkers of

Alexandria adopted this method because they were convinced

that a literal interpretation is in many cases unworthy of

God. Whereas Clement (of Alexandria) makes abundant use of

it, Origen formed it into a system. Neither theology nor

scriptural exegesis would have taken such magnificent

initial strides without it.2

This would help us understand Clement’s position and style in

his work Quis Dives Salvetur? which we are about to discuss. Among

his other works include: Protrepticus, Paedagogos, and Stromata.

2 ? Ibid., p. 3

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Alexander, bishop of Jerusalem, speaks of Clement as his

master: “the holy Clement, my teacher, who was to me so

greatly useful and helpful.” Cyril of Alexandria calls him “a

man admirably learned and skilful, and one who searched to the

depths all the learning of the Greeks, with an exactness

rarely attained before.” Theodoret says that he “surpassed all

others, and was a holy man.” Jerome pronounces him the most

learned of all the ancients; while Eusebius testifies to his

theological attainments, and applauds him as an “incomparable

master of Christian philosophy.”3

QUIS DIVES SALVETUR?

3 ? Diakonia Library, Text for Theology and Religious Education, E. C.Text, Clement of Alexandria. ©2004

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This work by Clement is a biblical exegesis of the Gospel of

Mark 10:17-314 written between the year 190 and 210 A.D.5 This

shows the fact that the interpretation of the scripture was

one of the earliest engagements of the Church Fathers who saw

the need so as to clarify issues which arose from the words of

the scripture as Clement here indicates: “For there is nothing

like listening again to the very same statements, which until

now in the Gospels were distressing you, hearing them as you

4 ? And as he was going forth on the way, a person approached and kneltdown, saying, “Good Master, what good thing shall I do that I may inheriteverlasting life?” And Jesus says, “Why do you call me good? There is nonegood but one, that is, God. You know the commandments. Do not commitadultery, Do not kill, Do not steal, Do not bear false witness, Defraudnot, Honour your father and your mother.” And he answering says to him,“All these have I observed.” And Jesus, looking on him, loved him, andsaid, “One thing you lack. If you would be perfect, sell what you have andgive to the poor, and you shall have treasure in heaven: and come, followme” And he was sad at that saying, and went away grieved: for he was rich,having great possessions. And Jesus looked round about, and says to hisdisciples, “How hard it is for those who have riches to enter into thekingdom of God!” And the disciples were astonished at his words. But Jesusanswers again, and says to them, “Children, how hard is it for those whotrust in riches to enter into the kingdom of God! More easily shall a camelenter through the eye of a needle than a rich man into the kingdom of God.”And they were astonished and said, “Who then can be saved?” He, looking onthem, said, “What is impossible with men is possible with God. For with Godall things are possible.” Peter began to say to him, “See, we have left alland followed you.” And Jesus answered and said, “Truly I say to you,whosoever shall leave what is his own, parents, and brethren, andpossessions, for my sake and the Gospel's, shall receive an hundred-foldnow in this world, lands, and possessions, and house, and brethren, withpersecutions; and in the world to come is life everlasting. But many thatare first shall be last, and the last first.”5 ? Cf. William A. Jurgens, p. 186

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did without examination, and erroneously through lack of

experience.”6 In line with explaining and/or clarifying issues,

Clement in this work focuses on the rich of the society.

Clement tries to clarify the issues concerning the inclusion

or exclusion of the rich in salvation. As the first chapter of

the book shows, it must be that some were praising the rich,

and as the second chapter indicates on the other hand, some

others condemned the rich totally and believe – holding

literally the passage of the Gospel in question – that they

are doomed to miss out of salvation. While a third indication

still from the second chapter shows some other few persons who

with Clement interprets the passage so that the rich having

fulfilled the commandments of God are also called to and

included in the salvation programme of Christ. Ultimately it

is of no doubt that either some wealthy men were part of those

Clement ministered to as a Catechetical instructor or they

existed around the society in which Clement lived who were

concerned about their salvation.7 The work serves to resolve6 ? Clement of Alexandria, Who is the Rich Man Saved?, Chapter 4. Hereafter reference to this work would be placed immediately after thequotation in this form: (Chpt 4) meaning that the quotation is from Chapter4.7 ? Cf. Johannes Quasten, Patrology: The Ante-Nicene Literature after Irenaeus, vol.II (Texas: Christian Classics, An RCL Company, 1952), p. 15

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erroneous beliefs about the salvation of the rich and to

encourage the rich that salvation is for all insofar as one

obeys God’s commandments and uses his/her possession in the

right way. Another indication of this work by implication is

that there may be some who believe that escape from the world

or total detachment from the world (from wealth, marriage, and

other social or ‘worldly’ attachments) and living a life of

suffering like Christ, settling in deserts are the only way to

be saved; however Clement opines that the statement of Christ

‘Go, sell whatsoever thou hast and give to the poor’ cannot be

understood in the sense that wealth as such excludes one from

the kingdom of heaven; sin, not wealth, excludes one from the

kingdom of heaven.8

EXPOSITION OF QUIS DIVES SALVETUR?

For Clement, to flatter the rich is both godless and

treacherous. He rebukes those who praise the rich, for it

increases their pride making them forget or neglect other

things, especially God who is the owner and marker of all

things visible and invisible. This altitude is most common

today in our society. People praise the rich either for

8 ? Ibid, p. 16

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personal gains, to win favour or promotion or recognition or

other hidden agendas and some out of fear. This attitude is

rejected by Clement who admonishes us to rather seek for their

salvation which is most important by helping them work out

their salvation in every possible way (by practical examples,

admonishing them with words of the truth, pointing out their

evil ways courageously and praying for their conversion and

for their soul), bringing them to God who will enlighten them

and lead them to the attainment of the truth.

By failing to understand the Gospel of Mark 10:17-31, many

interpret it in an “off-hand way”. For them it appears that

salvation is more difficult - in manifold ways - for the rich

than the poor. Why do people think in this way? Clement says

that for those who think that salvation is impossible do not

consider that nothing is impossible with God and also do not

consider whom the Lord calls the rich. This myopic view of the

Gospel makes us think that salvation is more difficult for the

rich than for the poor. Clement upheld those who understands

this and who give importance to the works which tend to

salvation.

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It is the task of the enlightened, those who understand the

Gospel and believe, to teach the words to the rich that they

are not excluded from the kingdom: “as we may contribute to

the brethren what is true, and suitable, and saving, first

concerning the hope itself, and, second, concerning the access

to the hope” (Chpt. 4). Heaven is not shut them (the rich), if

they obey the commandments of God and believe in Him and

contemplates the greatness of God’s philanthropy. Using the

analogy of a good athlete, Clement admonishes the rich who

desire eternity to “go and put himself under the Word as his

trainer, and Christ the President of the contest; and for his

prescribed food and drink let him have the New Testament of

the Lord; and for exercises, the commandments; and for

elegance and ornament, the fair dispositions, love, faith,

hope, knowledge of the truth, gentleness, meekness, pity,

gravity” (Chpt. 3).

Clement warns that we ought not to hear these words (of the

Gospel) in a fleshly way; but search out their hidden meaning.

For clement, what the Saviour says - and even those he

explained to his disciple - should not be received carnally

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but that the meaning hidden in them should be sorted out with

more attention and contemplation...applying our mind not

superficially but to the very spirit of the Saviour and the

unuttered meaning of the declaration (Chpt. 5).

This admonition from Clement is quite useful for the

interpretation of the Word of God and for the Church; for many

run into several errors out of receiving and accepting God’s

word the way it is seen or even interpreting it to suit what

we want. The same goes for those who would not believe except

they see “where is it written in the Bible.” In order not to

run into these errors, the Church in her wisdom - following

the Fathers of the Church, like Clement here - therefore hold

the Sacred Scriptures, the Tradition of the Church found in

the Apostolic practices, teachings and writings, and the

Teaching Authority/Office ( the Magisterium) as guide to the

Truth, Christ himself.

Clement continues by point out that Jesus himself shows us

that the essence of the Gospel is the gift of eternal life

with the Father. Therefore the greatest and ‘chiefest’ point

of instruction relating to life is the Knowledge of the

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eternal God. Jesus came for this reason and therefore rejects

being called good but he redirects us upward to the Father who

is Good in Himself and gives us the gift of Eternal life which

Christ received from Him and gave to us in his Pascal mystery.

Knowledge, appropriation and comprehension to possess God, One

and Good, in love means life. Ignorance of Him is death (Chpt.

7). In knowing the Father, one must know the Son who alone

knows the Father (Mt 11:27) from whom grace and truth flows,

which surpasses every law even of Moses.

The rich man in the Gospel has lived confidently by the law

but asked Jesus in supplication, not anchored just of the law,

makes for the Saviour to find a haven. Jesus recognises the

obedience of the man to the law (commandments), welcomes the

young man’s goodwill and loves him. But Jesus says he is not

perfect, he is “idle at the true life.” “If you will be

perfect”, meaning that the man was not perfect yet. “If you

will” means that it is out of freedom (in the face of choices)

not compulsion, as God supplies to those who seek, bestows on

those who ask (so their salvation may become their own). One

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thing was lacking in the man, which the law (obedience to the

law) cannot supply and which is above the law. But the man

left vexed at the commandment of life and did not truly wish

life. He rather busied himself about many things of which only

one thing is required, (as Christ said to Martha who busied

herself with serving, while Mary chose the better part). To

adhere to the grace of Him who offered everlasting life. He

therefore bids the rich man to leave his busy life and cleave

to One and adhere to grace of Him who offers everlasting life.

Unlike the rich man in the gospel, most wealthy persons in

Nigeria have not even abide by the law of the nation and still

find it a problem to abide by the will and commands of God.

However, like the rich man, the wealthy in our society keep to

heart their possession such that they do not put into

consideration the ‘One thing’ that is most important, that is,

their relationship with God and in extension with their fellow

human being and consequently their salvation. It is as if for

them, life starts and ends here on earth. Love of wealth made

the rich man depart from the Master as it is also true of the

wealthy in the country.

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Clement explains that “Sell your possessions” does not mean

throw away the substance he (the rich man) possessed but

rather “banish from his soul his notions about wealth, his

excitement and morbid feeling about it, the anxieties, which

are the thorns of existence, which choke the seed of life”

(Chpt. 11). For “dead wisdom” or for empty face and vain

glory, men before Christ had practised renunciation of wealth

and bestowed to the poor all their wealth. The like case in

our country is true when the rich give thousands and millions

in the church or do some philanthropic acts to the needy and

challenged. Why then did Christ command as life-giving, what

did not save those of former days who had practised

renunciation of wealth? What peculiar thing is Jesus

intimating and teaching which those of former times have done

outwardly? It is not the outward acts but the “stripping off

of the passions from the soul itself and from the disposition

and the cutting up by the roots and casting out of what is

alien to the mind” – (chpt. 12). For Clement, what the men of

former times (and indeed the rich class in our country) did

was merely to strip out material things but not passions of

the soul which they intensified, “for they indulged in

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arrogance, pretension, and vainglory, and in contempt of the

rest of mankind, as if they had done something superhuman”

(ibid). Jesus’ teaching is to deliver us from innate desires

and attachment to wealth. One may leave all material things

but he still clings to them.

Clement explains why the wealthy in Nigeria and elsewhere are

never satisfied with what they have and how people are

preoccupied with search for wealth and go at any length (even

rituals, embezzlement of public fund, fraud and other illegal

means) to gain abundant wealth without rest, not even daily

necessity of life alone: “For it is impossible and

inconceivable that those in want of the necessaries of life

should not be harassed in mind, and hindered from better

things (such as the pursuit of eternal life and development of

society) in the endeavour to provide them somehow, and from

some source” - (ibid). Clement says this about such men who

are never contented:

But he who carries his riches in his soul, and instead of God's

Spirit bears in his heart gold or land, and is always acquiring

possessions without end, and is perpetually on the outlook for

more, bending downwards and fettered in the toils of the world,

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being earth and destined to depart to earth, – how can he be

able to desire and to mind the kingdom of heaven, – a man who

carries not a heart, but land or metal, who must perforce be

found in the midst of the objects he has chosen? For where the

mind of man is, there is also his treasure (Chpt. 17).

What about the contrary? How will we give to the poor and feed

the hungry and cloth the naked etc. as the Lord urges us if we

give up all our possessions? This is to show the benefit of

possessions. Jesus would not contradict himself; to feed and

not to feed, etc. To Zacheus and Mathew, Jesus did not tell

them to give away everything. Wealth is not to be thrown away

therefore, but used to help the neighbour. Wealth is

possessions (since we possess them) and good (since they are

gift of God given to be put in good use). Clement says that

wealth and other goods are neither good nor evil in themselves

and cannot be blamed or praised and therefore should not be

thrown away. It is the people who make use of them that makes

it subservient to salvation when put to right use and a

minister of wrong when put to bad use (Chpt. 14). Moreover,

God would not have meant that wealth leads to damnation itself

for some people are born into wealthy family. And would that

be the fault of such a child. So Jesus rather spoke of not

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wealth in itself but the wrong passion. Better to rid

ourselves of passion than of possessions. We must renounce

those possessions that are injurious, not those that are

capable of being serviceable and indifferent (good or bad

depending on the use); we should manage wealth and possessions

with wisdom and sobriety and piety which is profitable; and

put away infirmities and passions of the soul.

But the loss of wealth can be salutary and healthy. The soul

should be made pure, that is, poor and bare. Unclean soul is

that rich in lust and in the throes of many worldly

affections. One who knows his wealth are gifts of God and as

such use them to please God by sharing with his neighbour/poor

for whom he knows he has these gift also and not just himself

and is not a slave to these possessions. And when in fact

these are removed from him, has such cheerfulness and freedom

of mind as when he has them is blessed by God and is the “poor

in spirit” and “heir of heaven.”

“Out of the abundance of the heart, the mouth speaks.” It is

what the heart is filled with that one produce and are

occupied with. Allowing riches to possess the soul is evil and

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should be stopped. The heart’s content is important such that

whether one is rich or poor (materially) does not really

matter for the Gospel says “blessed are the poor”, how “in

spirit” and again “blessed are those who hunger and thirst

after righteousness of God.” As Clement says, it therefore

does not speak about material poverty but spiritual so that

even the poor in material things whose heart is always filled

or possessed by material or carnal longings, is not the “poor”

the Gospel refers to and are neither better than arrogant rich

persons who are possessed in their soul by possessions (Chpt.

17).

Now to define who is truly rich and spuriously rich, Clement

says: “He then is truly and rightly rich who is rich in

virtue, and is capable of making a holy and faithful use of

any fortune; while he is spuriously rich who is rich,

according to the flesh, and turns life into outward

possession, which is transitory and perishing, and now belongs

to one, now to another, and in the end to nobody at all”

(Chpt. 19). Now in application, the same man can be both poor

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and rich. This answers the question: “Who can be saved?” For

salvation is the privilege of pure and passionless soul.

Salvation does not depend on external things but virtue of the

soul, on faith, hope, love, brotherliness, knowledge, and

meekness, and humility, and truth. “Let us no longer seek the

cause of the issue elsewhere than in the state and disposition

of the soul in respect of obedience to God and purity, and in

respect of transgression of the commandments and accumulation of

wickedness” – (chpt. 18).

God wants us to strive to overcome our passions and take the

kingdom by ‘violence’. But we must recognise that by ourselves

alone we fail (because of our frailty and limitedness). This

makes us sometimes ask “who then can be saved?” We must ask

God to assist us, for with men this is impossible, but nothing

is impossible for God. God helps those willing and does not

give is help to those unwilling for that will be compulsion.

But the violent – those willing and strive and ask God’s help

– take it by force. Peter therefore understood this and said

“we have left all.” By ‘all’ Clement claims that that does not

merely mean properties and persons but sinfulness and richness

of their soul in lust or possessions and truly following the

Saviour.

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Clement says that Jesus’ response to Peter9 (Mk 10:28-31)

should be understood to mean that whatsoever hinders us from

or is detrimental to and impedes us from reverencing and

loving God above ‘all’ things (father, mother, sister, wealth

etc.) ought to be ‘hated’, discontinued with and dissolve the

fleshy relationship. Therefore when parents, brothers,

sisters, children, friends etc. follow a different value-

system which contradicts the way of Christ, we ought to decide

to follow Christ who by baptism “regenerated you who were ill

born by the world to death; I emancipated, healed, ransomed

you; I will show you the face of the good Father God” (Chpt.

23).

Clement goes on to say that the “persecutions” that Jesus says

will accompany possessions speaks not just about external

persecution from persons and things but also internal

persecutions in the soul “which is being vexed by impious

lusts, and different pleasures, and base hopes, and

destructive dreams” (Chpt. 25). These persecutions of the soul

9 ? “Truly I say to you, whosoever shall leave what is his own,parents, and brethren, and possessions, for my sake and the Gospel's, shallreceive an hundred-fold now in this world, lands, and possessions, andhouse, and brethren, with persecutions; and in the world to come is lifeeverlasting. But many that are first shall be last, and the last first.”

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are worst and most painful and it is ever with man and from

which we cannot escape. War in the soul continues till death.

Clement admonishes us to abandon all kinds of wealth (persons

and things) that leads “to evil; procure peace for yourself,

free yourself from protracted persecutions; turn from them to

the Gospel; choose before all (wealth, parent, relations,

friends etc) the Saviour and Advocate and Paraclete of your

soul, the Prince of life” (ibid). We must ask ourselves the

truth, whether we are ready to choose God first above

everything even if it means abandoning our loved ones and

wealth which leads us astray. This question is important and

we must all answer for ourselves especially in a country like

ours where ‘godfatherism’ has led us to so much troubles,

where our attachment to persons, ethnic group and ill-

religious believes, and material things have lead us to do

things unimaginable and inhuman, things that when we sit down

and reflect we would ask whether in truth and in a normal

circumstance you would have done such evil acts

God’s commands and admonitions are for all, rich and poor

alike. Hence we ought to judge all in light of the greatest

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commandment: “You shall love the Lord your God with all your

soul, and with all your strength” (Deut. 6:5). The wealthy are

not fore-doomed to ‘die’ but must learn how to walk unto life.

Nothing should ever surpass our love of the eternal Father,

for He is above all things and He created them. By extension,

we ought to love our neighbour as ourselves. We ought to take

after the example of Christ’s compassion for our poverty. He,

by taking up the cross, cuts off our wounds, pains,

attachments to the passions, evil and wickedness. Jesus the

only Physician winning for us the Father’s compassion and

mercy in abundance. We are to respond to God’s love by loving

Him. We love Him when we obey his commandments. Our love for

Christ is mirrored in our love of neighbour. Using our wealth

to help one’s neighbour, like the Good Samaritan, is to keep

track in fulfilling this injunction of our Lord. By neighbour

those not just mean those related to us by blood or law or

nationality, ethnicity, religion or work etc. but all; for the

Gospel writes: “the righteous answer, saying, Lord, when did

we see you hungry, and fed you? or thirsty, and gave you

drink?....And the King answering, shall say to them, Truly I

say to you, inasmuch as you have done it to one of the least

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of these my brethren, you have done it to me” (Chpt. 30). Such

generosity does not go unrewarded. The ultimate reward being

the reception of the Father’s everlasting habitation.

Therefore we must learn to give. Because by giving the

perishing things of the world, we receive eternal mansion in

heaven. This is how one can “purchase immortality for money.”

Why then do we not give generously these perishable things?

“Why do transparent stones and emeralds delight you so much,

and a house that is fuel for fire, or a plaything of time, or

the sport of the earthquake, or an occasion for a tyrant's

outrage? Aspire to dwell in the heavens, and to reign with

God” (Chpt. 32).

We must note too that God’s command is not just to receive but

to give and make friend: “For he is not commanded to receive,

but you to give. The Lord did not say, Give, or bring, or do

good, or help, but make a friend. But a friend proves himself

such not by one gift, but by long intimacy. For it is neither

the faith, nor the love, nor the hope, nor the endurance of

one day, but “he that endures to the end shall be saved”

(Chpt. 32). This is what marks the difference between

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‘philanthropism’ and true Christian Charity. We must not just

give but do it with love and also keep the one we help as a

good friend and as such from time to time check after his

wellbeing; not necessarily with money every time but with love

filled visitation. This is what the rich in our country who do

philanthropic work must learn and do in order to make their

acts wholesome and complete which will yield more fruits in

the sight of God who sees our inmost thought and being.

Now while giving, we ought not to be selective of who should

receive our help on outward appearance and by extension those

we know by blood, ethnic group, clan, religion etc.; trying

just to help only the friends of God. Clement says: “Do not

judge who is worthy or who is unworthy. For it is possible you

may be mistaken in your opinion. As in the uncertainty of

ignorance it is better to do good to the undeserving for the

sake of the deserving, than by guarding against those that are

less good to fail to meet in with the good... for so

doing...it is possible for you to neglect some that are loved

by God” (Chpt. 33). Generosity should not be done neither at

the basis of external appearance and relational bonds nor

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carelessly disposed to any period of life (children, youth or

aged). Your generosity must encompass people of every kind.

As Clement believes, the needy you have helped will be your

protection at the judgment:

“Collect for yourself an unarmed, an unwarlike, a bloodless, a

passionless, a stainless host, pious old men, orphans dear to

God, widows armed with meekness, men, adorned with love. Obtain

with your money such guards, for body and for soul, for whose

sake a sinking ship is made buoyant, when steered by the prayers

of the saints alone; and disease at its height is subdued, put

to flight by the laying on of hands; and the attack of robbers

is disarmed, spoiled by pious prayers; and the might of demons

is crushed, put to shame in its operations by strenuous

commands” (Chpt. 34)...All these ‘warriors’ and guards are

trusty; no one is idle, no one is useless. “One can obtain your

pardon from God, another comfort you when sick...” (Chpt. 35).

Clement says that the eternal Father’s mercy abounds on those

who cease from their sinful old ways and look no longer

behind, striving for perfection. While sin takes us out of

God’s favour, God is ever ready to show us mercy when we turn

back to him. “I desire not the death, but the repentance of

the sinner.” Although when one starts to turn from his evil

ways, it may be difficult to eradicate at once inbred

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passions, but by God’s power and human intercession, and the

help of brethren, and sincere repentance, and constant care,

they are corrected (Chpt. 40).

From the forgoing we must recognise that by ourselves we are

helpless. We must seek the help of God and also as Clement

recommends, “it is by all means necessary for you, who are

pompous, and powerful, and rich, to set over yourself some man

of God as a trainer and governor” (Chpt. 41). The rich man -

and indeed everyone - seeking eternity needs a spiritual guide

who guides us along the path of righteousness. It is possible

that Clement, a catechetical instructor, must have made

himself available as spiritual guardian to anyone and

therefore encourages people for spiritual guidance which is a

great help for those who want to be perfect and want to

inherit the eternal kingdom.

At the end of this work, Clement tells the legend of the

Apostle John and the youth who had fallen among the robbers in

order to prove that even the greatest sinner can be saved if

he does real repentance. He became an example of true

repentance and Christ welcomes him to his abode like the thief

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on the cross. “Today you will be with me in paradise”; “today

salvation has come to this house”

CONCLUSION

In summary, first we must ask ourselves: Do I want to be

saved? If yes, then we must ask like the rich man in the

Gospel, what must I do to inherit the kingdom of heaven?

Christ would demand from us our obedience to the commandment

which is a prerequisite for perfection. Now if we want to be

perfect we must abandon or “sell our possession” of evil

passions, sin, unhealthy attachment to wealth and persons who

lead us to evil. Therefore for Clement dispossessing our

material wealth is not necessary. To ‘sell these possessions’

mentioned above will amount to one thing, Loving God above

everything, and by extension loving our neighbour and the

poor. Love is “soberly insane” and enables true repentance.

“Love seeks not her own” but is diffused on the brother. “Love

covers a multitude of sin.” We would have nothing to fear if

we love as perfectly as possible with God’s help.

I conclude by saying that Clement vindicates himself as a good

catechetical instructor and exegete; and that what Jerome,

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Eusebius, Cyril, and others say of him above (p. 2) is well

received and deserved; finally, that his work can go a long

way to help us, both poor and rich, when applied correctly, to

better our Nigerian society and to live towards salvation and

gain it.