CHAPTER III.
THE PHILANTHROPY OF THE INSTRUCTOR.
HE Lord ministers all good and all help, both as man and as God: as God, forgiving our sins; and as man, training us not to sin. Man is therefore justly dear to God, since he is His workmanship. The other works of creation He made by the word of command alone, but man He framed by Himself, by His own hand, and breathed into him what was peculiar to Himself. What, then, was fashioned by Him, and after His likeness, either was created by God Himself as being desirable on its own account, or was formed as being desirable on account of something else. If, then, man is an object desirable for itself, then He who is good loved what is good, and the lovecharm is within even in man, and is that very thing which is called the inspiration [or breath] of God; but if man was a desirable object on account of something else, God had no other reason for creating him, than that unless he came into being, it was not possible for God to be a good Creator, or for man to arrive at the knowledge of God. For God would not have accomplished that on account of which man was created otherwise than by the creation of man; and what hidden power in willing God possessed, He carried fully out by the forth-plitting of His might externally in the act of creating, receiving from man what He made man;[1] and
- ↑ Bishop Kaye (Some Account of the Writings and Opinions of Clement of Alexandria, p. 48) translates, "receiving from man that which made man (that on account of which man was made)." But it seems more likely that Clement refers to the ideal man in the divine mind, whom lie identifies elsewhere with the Logos, the ἄνθρωπος ἀπαθής, of whom man
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