[[38]] viii, 66.
[[39]] vi, 69. "Men, who count themselves wise," says Clement (Strom. i, 88), "count it a fairy tale that the son of God should speak through man, or that God should have a son, and he suffer."
[[40]] vi, 72.
[[41]] vi, 73. Cf. the Marcionite view; cf. Tert. adv. Marc. iii, 11; iv, 21; v, 19, cuius ingeniis tam longe abest veritas nostra ut ... Christum ex vulva virginis natum non erubescat, ridentibus philosophis et hæreticis et ethnicis ipsis. See also de carne Christi, 4, 5, where he strikes a higher note; Christ loved man, born as man is, and descended for him.
[[42]] vi, 75. Cf. Tert. de carne Christi, 9, adeo nec humanæ honestatis corpus fuit; adv. Jud. 14, ne aspectu quidem honestus.
[[43]] vi, 78. Cf. Tert. adv. Marc. iii, i, atquin nihil putem a deo subitum quia nihil a deo non dispositum.
[[44]] vii, 13, skataophageîn. Origen's reply is absurd—hína gàr kaì doxe hóti hésthein, hos sôma phorôn ho Iesoûs hésthein. So also said Clement (Strom. vi, 71). Valentinus had another theory no better, Strom. iii. 59. Marcion, Tertullian says (adv. Marc. iii, 10), called the flesh terrenam et stercoribus infusam. They are all filled with the same contempt for matter—not Tertullian, however.
[[45]] i, 69.
[[46]] i, 54.
[[47]] i, 12.