IV. The Instructor Intertwines Our Immortality With Christ

1. CHRIST’S COMMANDS ARE “PATHS TO IMMORTALITY.”

In The Instructor, or Tutor, written next and still holding to Conditionalism, Clement states at the very outset, in chapter one, that when the Word was “inviting men to salvation, the appellation of hortatory [exhortation] was properly applied to Him.” Clement says, “Let us then designate this Word appropriately by the one name Tutor (or Pedagogue, or Instructor).” ^{3737) Clement, The Instructor, book 1, chap. 1, in ANF, vol. 2, p. 209.} And in chapter three, after referring to the creation of man for the highest ends, he urges:CFF1 989.1

“Wherefore let us regard the Word [Christ] as law, and His commands and counsels as the short and straight paths to immortality; for His precepts are full of persuasion, not of fear.” ^{3838) Ibid., chap. 3, p. 211. (Italics supplied.}CFF1 989.2

2. ARE TO PUT ON IMMORTALITY OF CHRIST

In chapter six Clement tells us that, after being “illuminated, which is to know God,” we are to go on to perfection, following in the steps of Christ, with immortality as the climax:CFF1 989.3

“The same also takes place in our case, whose exemplar Christ became. Being baptized, we are illuminated; illuminated, we become sons; being made sons, we are made perfect; being made perfect, we are made immortal.” ^{3939) Ibid., chap. 6, p. 215. (Italics supplied.}CFF1 989.4

Having passed from death to life, Clement says, we are to put on immortality:CFF1 989.5

“Truly, then, are we the children of God, who have put aside the old man, and stripped off the garment of wickedness, and put on the immortality of Christ; that we may become a new, holy people by regeneration, and may keep the man undefiled.” ^{4040) Ibid., p. 117. (Italics supplied.}CFF1 989.6

3. PRESENT CHASTISEMENT DETERS FROM EVERLASTING DEATH

In chapter eight, on God’s care for man, Clement alludes to “‘rousing the sleeper from deep sleep,’ which of all things else is likest death.” Clement states that “God does not inflict punishment from wrath, but for the ends of justice.” “This same Word who inflicts punishment is judge.” Then he states, “Each one of us, who sins, with his own free-will chooses punishment, and the blame lies with him who chooses. God is without blame.” ^{4141) Ibid., chap. 8, p. 226.} Then he adds that the punishment of the disobedient is for the “good and advantage of him who is punished,” the aim of reproof being “the salvation of those who are reproved.” ^{4242) Ibid., p. 721.} And Clement speaks of “the time to wound the apathetic soul not mortally, but salutarily, securing exemption from everlasting death by a little pain.” ^{4343) Ibid., p 228.}CFF1 990.1

4. To PUT ON ROBE OF IMMORTALITY

Thus present chastisement, now in this present life, saves from everlasting death. Clement refers to the Saviour as the “‘fountain of life,’” and says of us that we are “dead, we need life.” ^{4444) Ibid., chap. 9, p. 230.} And speaking of our Instructor, Clement says, “He wishes to save my flesh by enveloping it in the robe of immortality.” Then he adds that those who pass “over to immortality shall not fall into corruption.” Thus Christ gives us the “greatest of all gifts, His own life,” because “He died for us.”CFF1 990.2

His purpose in inflicting punishment on the sinners is, “if possible, to drag them back from their impetuous rush towards death.” ^{4545) Ibid., p. 231 (Italics supplied.} In chapter ten, on how God “Restrains From Sin by Threatening, and Saves Humanity by Exhorting,” Clement says concerning the life of the righteous:CFF1 990.3

“These words [Ezekiel 18:4-9] contain a description of the conduct of Christians, a notable exhortation to the blessed life, which is the reward of a life of goodness—everlasting life:” ^{4646) Ibid., chap. 10, p. 233. (Italics supplied.}CFF1 990.4

He thus distinguishes between immortality and the virtues of which it is the crown and reward.CFF1 990.5