God in the figure of a man, stainless, obedient to his Father's will; the Word, true God, who is in the Father, who is at the Father's right hand, true God in the form of a man; to whom we must strive with all our might _to make ourselves like_." It sounds like the commencement of a children's retreat in one of our modern cities to hear Clement proclaim so anxiously that the teacher and model of men is no other than Jesus, and that we must all become children, and go and listen to him and study him; yet it is a sentence that must have spoken to the very inmost hearts of all who had a thought or care for their souls in Alexandria; and one can perceive, in the terms used in the original Greek, a conscious adaptation of epithets to meet more than one Platonic difficulty. It was the reconciliation of the true with the beautiful. The Alexandrians, Greek and Egyptian, with their Greek longings for the beautiful, and their Egyptian tendings to the sensible, were not put off by Clement with a cold abstraction. A mathematical deity, formed out of lines, relations, and analogies, such as Neo-Platonism offered, was well enough for the lecture-room, but had small hold upon the heart. Christianity restored the thrilling sense of a personal God, which Neo-Platonism destroyed, but for which men still sighed, though they knew not what they were sighing for; and Christianity, by Clement's mouth, taught that the living and lovely life of Jesus was to be the end and the measure of the life of all. They were to follow him: "My angel shall walk before you," is Clement's own quotation. And having thus laid down the regenerating principle--God through Jesus Christ--he descends safely and fearlessly into details. Minutely and carefully he handles the problems of life, and sets them straight by the light of the life of Jesus.