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Plato’s Timaeus offers the example of an anthropogeny in which, together with the Demiurge who provides the higher part of the soul = intellect, subordinate beings the young gods identifiable in the astral divinities intervene to provide its lower parts, more directly compromised with the body and the senses. In Plato the intervention of these coworkers, who act on behalf of the great Demiurge, has the aim of rendering the latter inculpable anaitios for man’s negative ethical choices. Singapore Map Tourist Attractions Philo of Alexandria’s anthropology, though biblically based, implies the notion of human double creation, both in that it admits coworkers of God and that it contemplates two creative acts of God himself.

Both these possibilities are affirmed in De opificio mundi, through a particular exegesis of the two accounts in Genesis 1:26-27 and 2:7. Philo distinguishes humanity created in the image and likeness of God from humanity formed, understanding the former as an ideal prototype belonging to the first, intelligible level of the creation carried out by the Logos Opif. 134, while the latter is the perceptible human being composed of body and soul. Sometimes for Philo man as image and likeness is the intellect nous, i.e., the higher component of humanity Opif. 66. Together with this notion of two moments respectively, ideal-intelligible and sensible in human creation goes that of the coworkers, asserted by Philo on the basis of the plural Let us make used by the biblical author apropos of humanity as image.

God entrusts his coworkers angels, Powers with the creation of that element in the rational soul which can incline toward evil, i.e., the faculty of choice autexousion, which defines the human as a liminal methorios being, placed between mortal and immortal nature, between vice and virtue Opif. 73-74; De conf. 179. Origen, on the basis of Philo’s exegesis of the two biblical accounts of hunan creation, drops the notion of God’s coworkers but keeps that of the two successive creative acts, which, in a broad cosmological perspective, regard the world of intelligent beings, all equal and free, and then, after the graded fall of these due to a departure from the divine unity and love, the world of heavy bodies. Between the first creation that of intellects, noes and the second that of the visible cosmos and bodies came the transgression of the rational creatures, which, though differently graded and not universal some noes fell only minimally or not at all, became the motive of God’s second creative act.

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