[542] There is uncertainty as to eternal generation in Justin; see Engelhardt, p. 118. It is not in Hippolytus, c. Noet. 10. Though implied in Irenæus (Harn. p. 495), it is in Origen that this solution attains clear expression, e.g. de princ. 1. 2 ff., though his view is not throughout steady and uniform. Emanation seemed to him to imply division into parts. But he hovers between the Logos as thought and as substance. For Clement and Origen in this connection, see Harnack, pp. 579, 581.
[543] God unchangeable in Himself comes into contact with human affairs: τῇ προνοίᾳ καὶ τῇ οἰκονομίᾳ, c. Cels. 4. 14. His Word changes according to the nature of the individuals into whom he comes, c. Cels. 4. 18.
[544] Justin, Apol. i. 22. 23. 32, c. Try. 5.
[545] ad Autolyc. ii. 22.
[546] He held that side by side with God existed, not ἐξουσία, but οὐσία, φύσις, ὑπόστασις: see Clem. Alex. Strom. 5. 1.
[547] Cf. Harnack, Dogmeng. p. 580.
[548] οὐσία ἥ τε ὕλη καὶ τὸ εἶδος καὶ τὸ ἐκ τούτων, Metaph. 6. 10, p. 1035 a, “ousia is matter, form, and the compound of matter and form.”
[549] οὐσίαν δὲ θεοῦ Ζήνων μέν φησι τὸν ὅλον κόσμον καὶ τὸν οὐρανόν, ὁμοίως δὲ καὶ Χρύσιππος ... καὶ Ποσειδώνιος, Diog. L. 7. 148: so in M. Anton. e.g. 4, 40, ἕν ζῶον τὸν κόσμον μίαν οὐσίαν καὶ ψυχὴν μίαν ἐπέχον, paraphrased in the well-known lines of Pope:
“All are but parts of one stupendous Whole,
Whose body Nature is, and God the soul.”