... Whence since there is one only
good God, both we ourselves and the angels supplicate from Him alone,
that some good things might be given to us, and others might remain with
us. In this way he (the Christian) is always in a state of purity fit
for prayer. He prays with angels, as being himself equal with angels;
and as one who is never beyond the holy protecting guard. And if he pray
alone he has the whole choir of angels with him." [Stromata, lib. vii. Sec.
7. p. 851, &c.; Section xii. p. 879.]
Clement has alluded to instances alleged by the Greeks of the effects of
prayer, and he adds, "Our whole Scripture is full of instances of God
hearing and granting every request according to the prayers of the
just." [Lib. vi. Sec. iii. p. 753.]
Having in the same section referred to the opinion of some Greeks as to
the power of demons over the affairs of mortals, he adds, "But they
think it matters nothing whether we speak of these as gods or as angels,
calling the spirits of such 'demons,' and teaching that they should be
worshipped by men, as having, by divine providence, on account of the
purity of their lives, received authority to be conversant about earthly
places, in order that they may minister to mortals." [Lib. vi. Sec. iii. p.
755.]
Is it possible to suppose that this teacher in Christ's school had any
idea of a Christian praying to saints or angels? In the last passage,
the language in which he quotes the errors of heathen superstition to
refute them, so nearly approaches the language of the Church of Rome
when speaking of the powers of saints and angels to assist the
suppliant, that if Clement had entertained {127} any thought whatever of
a Christian praying for aid and intercession to saint or angel, he must
have mentioned it, especially after the previous passage on the
absurdity and gross ignorance of praying for any good at the hands of
any other than the one true God.
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