Footnote 732:[ (return) ]
Περι αρχων I. 2. 2, 6.
Footnote 733:[ (return) ]
The expression was familiar to Origen as to Justin (see Dial. c. Tryph). See c. Cels. V. 39: Και δευτερον ουν λεγωμεν Θεον ιστωσαν, 'οτι τον δευτερον Θεον ουκ αλλο τι λεγομεν, 'η την περιεκτικην πασων αρετων αρετην και τον περιεκτικον παντος 'ουτινοσουν λογου των κατα φυσιν και προηγουμενως γεγενημενων.
Footnote 734:[ (return) ]
Περι αρχων I. 2. 13 has been much corrupted by Rufinus. The passage must have been to the effect that the Son is indeed αγαθος, but not, like the Father, απαραλλακτως αγαθος.
Footnote 735:[ (return) ]
Selecta in Psalm., Lomm. XIII., p. 134; see also Fragm. comm. in ep. ad Hebr., Lomm. V., p. 299 sq.
Footnote 736:[ (return) ]
L.c.: "Sic et sapientia ex deo procedens, ex ipsa substantia dei generatur. Sic nihilominus et secundum similitudinem corporalis aporrhoeæ esse dicitur aporrhoea gloriæ omnipotentis pura quædam et sincera. Quæ utræque similitudines (see the beginning of the passage) manifestissime ostendunt communionem substantiæ esse filio cum patre. Aporrhoea enim 'ομοουσιος videtur, id est, unius substantiæ cum illo corpore, ex quo est vel aporrhoea vel vapor." In opposition to Heracleon Origen argues (in Joh. XIII. 25., Lomm. II., p. 43 sq.) that we are not homousios with God: επιστησωμεν δε, ει με σφοδρα εστιν ασεβες 'ομοουσιος τη αγεννητω φυσει και παμμακαρια ειναι λεγειν τους προσκυνουντας εν πνευματι τω Θεω. On the meaning of 'ομοουσιος see Zahn, Marcell., pp. 11-32. The conception decidedly excludes the possibility of the two subjects connected by it having a different essence; but it says nothing about how they came to have one essence and in what measure they possess it. On the other hand it abolishes the distinction of persons the moment the essence itself is identified with the one person. Here then is found the Unitarian danger, which could only be averted by assertions. In some of Origen's teachings a modalistic aspect is also not quite wanting. See Hom. VIII. in Jerem. no. 2: Το μεν 'υποκειμενον 'εν εστι, ταις δε επινοιαις τα πολλα ονοματα επι διαφορων. Conversely, it is also nothing but an appearance when Origen (for ex. in c. Cels. VIII. 12) merely traces the unity of Father and Son to unity in feeling and in will. The charge of Ebionitism made against him is quite unfounded (see Pamphili Apol., Routh IV. p. 367).
Footnote 737:[ (return) ]
Ουκ εστιν οτε ουκ ην, de princip. I. 2. 9; in Rom. I. 5.
Footnote 738:[ (return) ]
Περι αρχων I. 2. 2-9. Comm. in ep. ad. Hebr. Lomm. V., p. 296: "Nunquam est, quando filius non fuit. Erat autem non, sicut de æterna luce diximus, innatus, ne duo principia lucis videamur inducere, sed sicut ingenitæ lucis splendor, ipsam illam lucem initium habens ac fontem, natus quidem ex ipsa; sed non erat quando noa erat." See the comprehensive disquisition in περι αρχων IV. 28, where we find the sentence: "hoc autem ipsum, quod dicimus, quia nunquam fuit, quando non fuit, cum venia audiendum est" etc. See further in Jerem. IX. 4, Lomm. XV., p. 212: το απαυγασμα της δοξης ουχι 'απαξ γεγεννηται, και ουχι γενναται ... και αει γενναται 'ο σωτηρ 'υπο του πατρος; see also other passages.
Footnote 739:[ (return) ]
See Caspari, Quellen, Vol. IV., p. 10.
Footnote 740:[ (return) ]
In περι αρχων IV. 28 the prolatio is expressly rejected (see also I. 2, 4) as well as the "conversio partis alicuius substantiæ dei in filium" and the "procreatio ex nullis substantibus."
Footnote 741:[ (return) ]
L.c. I. 2. 2.