hungen, III., p. 98 f.]

[Footnote 757: [Greek: Peri archon] I. 5.]

[Footnote 758: So also Clement, see Zahn, l.c.]

[Footnote 759: [Greek: Peri archon] I. 5. 2.]

[Footnote 760: 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: See Comm. in Joh. XIII. 25, Lomm. II, p. 45: we must not
look on the human spirit as [Greek: homoousios] with the divine one. The
same had already been expressly taught by Clement. See Strom., II. 16.
74: [Greek: ho Theos oudemian echei pros hemas physiken schesin hos hoi
ton haireseon ktistai thelousin]. Adumbr., p. 91 (ed. Zahn). This does
not exclude God and souls having _quodammodo_ one substance.]

[Footnote 762: Such is the teaching of Clement and Origen. They
repudiated the possession of any natural, essential goodness in the case
of created spirits. If such lay in their essence, these spirits would be
unchangeable.]

[Footnote 763: [Greek: Peri archon] I. 2. 10: "Quemadmodum pater non
potest esse quis, si filius non sit, neque dominus quis esse potest sine
possessione, sine servo, ita ne omnipotens quidem deus dici potest, si
non sint, in quos exerceat potentatum, et deo ut omnipotens ostendatur
deus, omnia subsistere necesse est." (So the Hermogenes against whom
Tertullian wrote had already argued). "Nam si quis est, qui velit vel
saecula aliqua vel spatia transisse, vel quodcunque aliud nominare vult,
cum nondum facta essent, quae facta sunt, sine dubio hoc ostendet, quod
in illis saeculis vel spatiis omnipotens non erat deus et postmodum
omnipotens factus est." God would therefore, it is said in what follows,
be subjected to a [Greek: prokope], and thus be proved to be a finite
being. III. 5. 3.]

[Footnote 764: [Greek: Peri archon] I. 8.]

[Footnote 765: Here, however, Origen is already thinking of the
temporary wrong development that is of growth. See [Greek: peri archon]
I. 7. Created spirits are also of themselves immaterial, though indeed
not in the sense that this can be said of God who can never attach
anything material to himself.]

[Footnote 766: Angels, ideas (see Phot. Biblioth. 109), and human souls
are most closely connected together, both according to the theory of
Clement and Origen and also to that of Pantaenus before them (see Clem.
eclog. 56, 57); and so it was taught that men become angels (Clem.
Strom. VI. 13. 107). But the stars also, which are treat