[[20]] c. Cels. iv, 74-99. Cf. Plato, Laws, 903 B, hôs tô tou pantòs epimelouménô pròs tèn sôterían kaì aretèn toû holou pánt' estì syntetagména ktè, explicitly developing the idea of the part being for the whole. Also Cicero, N.D. ii, 13, 34-36.
[[21]] Of. M. Aurelius, xi, 3, the criticism of the theatricality of the Christians. See p. 198.
[[22]] c. Cels. vii, 42, tòn mèn oun poietèn kaì patéra toûde toû pantòs ehureîn te épgon kaì ehuronta eis pántas adynaton legein; Timæus, 28 C—often cited by Clement too.
[[23]] vii, 42.
[[24]] vii, 42.
[[25]] vii, 45.
[[26]] iv, 14.
[[27]] iv, 18. See Tertullian's argument on this question of God changing, in de Carne Christi, 3. See Plato, Rep. ii, 381 B.
[[28]] iv, 52. See Timæus, 34 B ff. on God making soul.
[[29]] iv, 73. See Clem. Alex. Paed. i, ch. 10, on God threatening; and Strom, ii, 72; iv, 151; vii, 37, for the view that God is without anger, and for guidance as to the understanding of language in the O.T. which seems to imply the contrary. For a different view, see Tertullian, de Testim. Animæ, 2, unde igitur naturalis timor animæ in deum, si deus nan novit irasci? adv. Marc. i, 26, 27, on the necessity for God's anger, if the moral law is to be maintained; and adv. Marc. ii, 16, a further account of God's anger, while a literal interpretation of God's "eyes" and "right hand" is excluded.