Footnote 742:[ (return) ]
L.c. I. 2. 3.
Footnote 743:[ (return) ]
De orat. 15: Ετερος κατ' ουσιαν και 'υποκειμενον 'ο 'υιος εστι του πατρος. This, however, is not meant to designate a deity of a hybrid nature, but to mark the parsonal distinction.
Footnote 744:[ (return) ]
C. Cels. VIII. 12.: δυο τη 'υποστασει πραγματα. This was frequently urged against the Monarchians in Origen's commentaries; see in Joh. X. 21: II. 6 etc. The Son exists κατ' ιδιαν της ουσιας περιγραφην. Not that Origen has not yet the later terminology ουσια, 'υποστασις, 'υποκειμενον, προσωπον. We find three hypostases in Joh. II. 6. Lomm. I., p. 109, and this is repeatedly the case in c. Cels.
Footnote 745:[ (return) ]
In Joh. I. 22, Lomm. I., p. 41 sq.: 'ο Θεος μεν ουν παντη 'εν εστι και απλουν 'ο δε σωτηρ 'ημων δια τα πολλα. The Son is ιδεα ιδεων, συστημα θεωρηματων εν αυτω(Lomm. I., p. 127).
Footnote 746:[ (return) ]
See the remarks on the saying: "The Father is greater than I," in Joh. XIII. 25, Lomm. II., p. 45 sq. and other passages. Here Origen shows that he considers the homoousia of the Son and the Father just as relative as the unchangeability of the Son.
Footnote 747:[ (return) ]
Περι αρχων II. 2. 6 has been corrupted by Rufinus; see Jerome ep. ad Avitum.
Footnote 748:[ (return) ]
See Περι αρχων I. 2. 13 (see above, p. 354, note 3).
Footnote 749:[ (return) ]
Athanasius supplemented this by determining the essence of the Logos from the redeeming work of Christ.
Footnote 750:[ (return) ]
See περι αρχων præf. and in addition to this Hermas' view of the Spirit.
Footnote 751:[ (return) ]
Περι αρχων I. 3. The Holy Spirit is eternal, is ever being breathed out, but is to be termed a creature. See also in Job. II. 6, Lomm. I., p. 109 sq.: το 'αγιον πνευμα δια του λογου εγενετο, πρεσβυτερου (logically) παρ' αυτο του λογου τυγχανοντος. Yet Origen is not so confident here as in his Logos doctrine.