What is the the extent of divine providence for the universe?

St. Clement of Alexandria affirms the transcendence of God and His exaltedness above the universe, perhaps to clarify the chasm that exists between the essence of God and the nature and essence of the universe. He says, “For human speech is by nature feeble, and incapable of uttering God … [I do not say] His essence; for this is impossible, but the power and the works of God.”⁵¹⁶

While St. Clement describes this chasm between God and the creation, he also declares that God is not far from the world, particularly from His noblest creation, that is, humanity. For God created the universe out of His love for humanity, as a gift to us; and for the same reason, He continues to care for all the affairs of the universe. He intervenes in our world out of His infinite love and heavenly fatherhood towards us.

St. Clement believes that the universe is an obvious proof of God’s providence. W. E. G. Floyd says, “Clement’s proof for the existence of divine providence, if proof is needed, is a teleological argument based on order and design in the universe. This is so evident, he argues, even from the most superficial glance at the world, that to deny it is an attack on the true doctrine.”⁵¹⁷

St. Clement describes the strong relationship between God and the universe, saying, “But He who is far off has—oh ineffable marvel!—come very near. ‘I am a God that draws near,’ says the Lord (Jer. 23:23) … But He is very near in virtue of that power [providence] which holds all things in its embrace.”⁵¹⁸

St. Athanasius speaks of God's transcendence, and also confirms His presence, saying, “[God] comes wholly in each and in all … he holds together all things and is with all.”⁵¹⁹ The saint declares that God, by His goodness and grace, is not far from any one of us, “for in Him we live and move and have our being” (Acts 17:28).

St. Athanasius also says, “The Word then is in the Father as being His own; but things that have an origin, being external, are attached, as being by nature foreign, and attached by free choice. For a son by nature is one with him who begat him; but he who is from without, and is made a son, will be attached to the family. Therefore he immediately adds, ‘What nation is there so great who has God drawing nigh unto them?’ (Deut. 4:7 LXX) and

516 St. Clement of Alexandria, The Stromata, or Miscellanies 6.18 (ANF 2:519).

517 W. E. G. Floyd, Clement of Alexandria's treatment of the problem of evil (London: Oxford University Press, 1971): p. 36.

518 St. Clement of Alexandria, The Stromata, or Miscellanies 2.2 (ANF 2:348).

519 St. Athanasius of Alexandria, On the Incarnation, trans., John Behr, (St. Vladimir’s Seminary Press, 2011) 42: pp. 141–143.

elsewhere, ‘I am God drawing nigh’ (Jer. 23:23 LXX). For to created things He draws nigh, as being strange to Him, but to the Son, as being His own, He does not draw nigh, but He is in Him. So for the creation, He (the Father) approaches them even though they are foreign to Him but as for the Son (since He is begotten of Him), He does not approach Him since the Son is in the Father.”⁵²⁰

O, the wonderous love of God! We who once were foreigners have become attached to the unapproachable God through His goodness and grace!

St. Clement of Alexandria explains that “God’s resting is not, then, as some conceive, that God ceased from doing. For, being good, if He should ever cease from doing good, then would He cease from being God[.”521] He says that the universe resembles an axe that has no power in itself, but needs the hand of God hand to wield it in a suitable way to achieve the purpose of its existence: “just as the axe does not [cut] without one to cut with it, or a saw without one sawing with it. And as they do not work by themselves, but have certain physical qualities which accomplish their proper work by the exertion of the artisan; so also, by the universal providence of God.”⁵²²

St. Macarius the Great described God’s immanence in our spiritual life in these words: “If then, you seek the Lord in the depth, there you find Him. If you seek in the water, you find Him there, doing wonders (Ex. 15:11). If you seek Him in the den, there you find Him between two lions, guarding the righteous Daniel. If you seek Him in fire, there you find Him, succouring His servants. If you seek Him in the mountain, there you find Him with Elijah and Moses. He is everywhere beneath the earth, and above the heavens, and within us as well.”⁵²³