give a rational interpretation to tradition.) But "for the
great mass it is sufficient when they are told that evil has not its
origin in God" (IV. 66). The case is similar with that which is really
bad. It is sufficient for the multitude to know that that which is bad
springs from the freedom of the creature, and that matter which is
inseparable from things mortal is not the source and cause of sin (IV.
66, see also III, 42: [Greek: to kurios miaron apo kakias toiouton esti.
Phusis de somatos ou miara ou gar he phusis somatos esti, to gennetikon
tes miarotetos echei ten kakian]); but a closer examination shows that
there can be no man without sin (III. 6l) because error is inseparable
from growth and because the constitution of man in the flesh makes evil
unavoidable (VII. 50). Sinfulness is therefore natural and it is the
necessary _prius_. This thought, which is also not foreign to Irenaeus,
is developed by Origen with the utmost clearness. He was not content
with proving it, however, but in order to justify God's ways proceeded
to the assumption of a Fall before time began (see below).]

[Footnote 708: See Mehlhorn, Die Lehre von der menschlichen Freiheit
nach Origenes (Zeitschrift fur Kirchengeschichte, Vol. II., p. 234 ff.)]

[Footnote 709: The distinction between Valentinus and Origen consists in
the fact that the former makes an aeon or, in other words, a part of the
divine _pleroma_, itself fall, and that he does not utilise the idea of
freedom. The outline of Origen's system cannot be made out with complete
clearness from the work [Greek: peri archon], because he endeavoured to
treat each of the first three parts as a whole. Origen's four principles
are God, the World, Freedom, Revelation (Holy Scripture). Each
principle, however, is brought into relation with Christ. The first part
treats of God and the spirits, and follows the history of the latter
down to their restoration. The second part treats of the world and
humanity, and likewise closes with the prospect of the resurrection,
punishment in hell, and eternal life. Here Origen makes a magnificent
attempt to give a conception of bliss and yet to exclude all sensuous
joys. The third book treats of sin and redemption, that is, of freedom
of will, temptation, the struggle with the powers of evil, internal
struggles, the moral aim of the world, and the restoration of all
things. A special book on Christ is wanting, for Christ is no
"principle"; but the incar