Footnote 752:[ (return) ]
See περι αρχων I. 3, 5-8. Hence Origen says the heathen had known the Father and Son, but not the Holy Spirit (de princip. I. 3: II. 7).
Footnote 753:[ (return) ]
L.c. § 7.
Footnote 754:[ (return) ]
See Hom. in Num. XII. I, Lomm. X, p. 127: "Est hæc trium distinctio personarum in patre et filio et spiritu sancto, quæ ad pluralem puteorum numerum revocatur. Sed horum puteorum unum est fons. Una enim substantia est et natura trinitatis."
Footnote 755:[ (return) ]
Περι αρχων præf.
Footnote 756:[ (return) ]
From Hermas, Justin, and Athenagoras we learn how, in the 2nd century, both in the belief of uneducated lay-Christians and of the Apologists, Son, Spirit, Logos, and angels under certain circumstances shaded off into one another. To Clement, no doubt, Logos and Spirit are the only unchangeable beings besides God. But, inasmuch as there is a series which descends from God to men living in the flesh, there cannot fail to be elements of affinity between Logos and Spirit on the one hand and the highest angels on the other, all of whom indeed have the capacity and need of development. Hence they have certain names and predicates in common, and it frequently remains uncertain, especially as regards the theophanies in the Old Testament, whether it was a high angel that spoke, or the Son through the angel. See the full discussion in Zahn, Forschungen, III., p. 98 f.
Footnote 757:[ (return) ]
Περι αρχων I. 5.
Footnote 758:[ (return) ]
So also Clement, see Zahn, l.c.
Footnote 759:[ (return) ]
Περι αρχων I. 5. 2.
Footnote 760:[ (return) ]
It was of course created before the world, as it determines the course of the world. See Comm. in Matth. XV. 27, Lomm. III., p. 384 sq.
Footnote 761:[ (return) ]
See Comm. in Joh. XIII. 25, Lomm. II, p. 45: we must not look on the human spirit as 'ομοουσιος with the divine one. The same had already been expressly taught by Clement. See Strom., II. 16. 74: 'ο Θεος ουδεμιαν εχει προς 'ημας φυσικην σχεσιν 'ως 'οι των 'αιρεσεων κτισται θελουσιν. Adumbr., p. 91 (ed. Zahn). This does not exclude God and souls having quodammodo one substance.