“Nothing is good which is unjust; all that is just is good.... The good is where the just is. From the beginning of the world the Creator has been at once good and just. The two qualities came forth together. His goodness formed the world, His justice harmonized it. It is the work of justice that there is a separation between light and darkness, between day and night, between heaven and earth, between the greater and the lesser lights.... As goodness brought all things into being, so did justice distinguish them. The whole universe has been disposed and ordered by the decision of His justice. Every position and mode of the elements, the movement and the rest, the rising and the setting of each one of them, are judicial decisions of the Creator.... When evil broke out, and the goodness of God came henceforward to have an opponent to contend with, the justice also of God acquired another function, that of regulating the operation of His goodness according to the opposition to it: the result is that His goodness, instead of being absolutely free, is dispensed according to men’s deserts; it is offered to the worthy, it is denied to the unworthy, it is taken away from the unthankful, it is avenged on all its adversaries. In this way this whole function of justice is an agency for goodness: in condemning, in punishing, in raging with wrath, as you Marcionites express it, it does good and not evil.”[424] It is found in the Clementines,[425] the “Recognitions” going so far as to make the acceptance of it an element in “saving knowledge:” “it is not enough for salvation to know that God is good; we must know also that He is just.”[426] It is elaborated by both Clement of Alexandria[427] and Origen; but in the latter it is linked closely with other problems, and his view will be best considered in relation to them.[428] The Christian world in his time was settling down into a general acceptance of the belief that goodness and justice co-existed, each limiting the other in the mind of God: the general effect of the controversy was to emphasize in Christianity the conception of God as a Moral Governor, administering the world by laws which were at once beneficent and just. (ii.) But this problem of the relation of goodness to justice passed, as the corresponding problem in Greek philosophy passed, into the problem of the relation of a good God to moral evil. The difficulties of the problem were increased in its Christian form by the conception of moral evil as guilt rather than as misery, and by the emphasis which was laid on the idea of the Divine foreknowledge. The problem was stated in its plainest form by Marcion: