and eternal, the other frail and mortal. Therefore good clings to the one, and evil to the other: light, life, and justice to the one; darkness, death, and injustice to the other. Hence there arose among men the corruption of their nature, so that it was necessary that a law should be established, by which vices might be prohibited, and the duties of virtue be enjoined. Since, therefore, there are good and evil things in the affairs of men, the nature of which I have set forth, it must be that God is moved to both sides, both to favour when He sees that just things are done, and to anger when He perceives unjust things.
But Epicurus opposes us, and says: "If there is in God the affection of joy leading Him to favour, and of hatred influencing Him to anger, He must of necessity have both fear, and inclination, and desire, and the other affections which belong to human weakness." It does not follow that he who is angry must fear, or that he who feels joy must grieve; in short, they who are liable to anger are less timid, and they who are of a joyful temperament are less affected with grief. What need is there to speak of the affections of humanity, to which our nature yields? Let us weigh the divine necessity; for I am unwilling to speak of nature, since it is believed that our God was never born. The affection of fear has a subject-matter in man, but it has none in God. Man, inasmuch as he is liable to many accidents and dangers, fears lest any greater violence should arise which may strike, despoil, lacerate, dash down, and destroy him. But God, who is liable neither to want, nor injury, nor pain, nor death, can by no means fear, because there is nothing which can offer violence to Him. Also the reason and cause of desire is manifest in man. For, inasmuch as he was made frail and mortal, it was necessary that another and different sex should be made, by union with which offspring might be produced to continue the perpetuity of his race. But this desire has no place in God, because frailty and death are far removed from Him; nor is there with Him any female in whose union He is able to rejoice; nor does He stand in need of succession, since He will live for ever. The same things may be said respecting envy and passion, to which, from sure and manifest causes, man is liable, but to which God is by no means liable. But, in truth, favour and anger and pity have their substance  in God, and that greatest and matchless power employs them for the preservation of the world.
 Solidum.  Materia. Subjective existence.
 Materia. Subjective existence.