se from Strom. VI. 9. 71 and III. 7. 59. Clement's repudiation of
the Docetists in VII. 17. 108 does not affect the case, and the fact
that he here and there plainly called Jesus a man, and spoke of his
flesh (Paed. II. 2. 32: Protrept. X. 110) matters just as little. This
teacher simply continued to follow the old undisguised Docetism which
only admitted the apparent reality of Christ's body. Clement expressly
declared that Jesus knew neither pain, nor sorrow, nor emotions, and
only took food in order to refute the Docetists (Strom. VI. 9. 71). As
compared with this, Docetism in Origen's case appears throughout in a
weakened form; see Bigg, p. 191.]

[Footnote 793: See the full exposition in Thomasius, Origenes, p. 203
ff. The principal passages referring to the soul of Jesus are de
princip. II. 6: IV. 31; c. Cels. II. 9. 20-25. Socrates (H. E. III. 7)
says that the conviction as to Jesus having a human soul was founded on
a [Greek: mystice paradosis] of the Church, and was not first broached
by Origen. The special problem of conceiving Christ as a real [Greek:
theanthropos] in contradistinction to all the men who only possess the
presence of the Logos within them in proportion to their merits, was
precisely formulated by Origen on many occasions. See [Greek: peri
archon] IV. 29 sq. The full divine nature existed in Christ and yet, as
before, the Logos operated wherever he wished (l.c., 30): "non ita
sentiendum est, quod omnis divinitatis eius maiestas intra brevissimi
corporis claustra conclusa est, ita ut omne verbum dei et sapientia eius
ac substantialis veritas ac vita vel a patre divulsa sit vel intra
corporis eius coercita et conscripta brevitatem nec usquam praeterea
putetur operata; sed inter utrumque cauta pietatis debet esse confessio,
ut neque aliquid divinitatis in Christo defuisse credatur et nulla
penitus a paterna substantia, quae ubique est, facta putetur esse
divisio." On the perfect ethical union of Jesus' soul with the Logos see
[Greek: peri archon] II. 6. 3: "anima Iesu ab initio creaturae et
deinceps inseparabiliter ei atque indissociabiliter inhaerens et tota
totum recipiens atque in eius lucem splendoremque ipsa cedens facta est
cum ipso principaliter unus spiritus;" II. 6. 5: "anima Christi ita
elegit diligere iustitiam, ut pro immensitate dilectionis
inconvertibiliter ei atque inseparabiliter inhaereret, ita ut propositi
firmitas et affectus immensitas et dilectionis inexstinguibilis calor
omne