tion that the human spirit, as a
fallen one, became as it were a soul, and can develop from that
condition partly into a spirit as before and partly into the flesh (see
[Greek: peri archon] III. 4. 1 sq.: II. 8. 1-5). By his doctrine of the
preexistence of souls Origen excluded both the creation and traducian
hypotheses of the origin of the soul.]

[Footnote 777: Clement (see Strom. II. 22. 131) gives the following as
the opinion of some Christian teachers: [Greek: to men kat' eikona
eutheos kata ten genesin eilephenai ton anthropon, to kath' homoiosin de
usteron kata ten peleiosin mellein apolambanein]. Orig. c. Cels. IV. 30:
[Greek: epoiete d'o Theos ton anthropon kat' eikona Theos, all' ouchi
kath' homoiosin ede].]

[Footnote 778: This follows from the fundamental psychological view and
is frequently emphasised. One must attain the [Greek: sophorsyne].]

[Footnote 779: This is emphasised throughout. The goodness of God is
shown first in his having given the creature reason and freedom, and
secondly in acts of assistance, which, however, do not endanger freedom.
Clem.; Strom. VI. 12, 96: [Greek: hemas ex hemon auton bouletai
sozesthai].]

[Footnote 780: See above, p. 344, and p. 361, note 5. Origen continually
emphasised the universality of sin in the strongest expressions: c.
Cels. III. 61-66: VII. 50; Clem., Paed. III. 12. 93: [Greek: to
examartanein pasin emphyton].]

[Footnote 781: See Clem., Strom. VII. 16. 101: [Greek: myrion goun onton
kat' arithmon ha prassousin anthropoi schedon duo eisin archai pases
hamartias, agnoia kai astheneia, ampho de eph' hemin, ton mete
ethelonton manthanein mete au tes epithymias kratein]. Two remedies
correspond to this (102): [Greek: he gnosis te kai he tes ek ton graphon
martyrias enarges apodeixis] and [Greek: he kata logon askesis ek
pisteos te kai phobou paidagogoumene], or otherwise expressed: [Greek:
he theoria he epistemonike] and [Greek: he praxis] which lead to perfect
love.]

[Footnote 782: Freedom is not prejudiced by the idea of election that is
found here and there, for this idea is not worked out. In Clem., Strom.
VI. 9. 76, it is said of the friend of God, the true Gnostic, that God
has destined ([Greek: proorisen]) him to sonship before the foundation
of the world. See VII. 17. 107.]

[Footnote 783: C. Cels. III. 69.]

[Footnote 784: It is both true that men have the same freedom as Adam
and that they have the same evil instincts. Moreover, Origen concei