m sensum conversionis atque immutationis abscinderet, et quod in
arbitrio erat positum, longi usus affectu iam versum sit in naturam."
The sinlessness of this soul thus became transformed from a fact into a
necessity, and the real God-man arose, in whom divinity and humanity are
no longer separated. The latter lies in the former as iron in the fire
II. 6. 6. As the metal _capax est frigoris et caloris_ so the soul is
capable of deification. "Omne quod agit, quod sentit, quod intelligit,
deus est," "nec convertibilis aut mutabilis dici potest" (l.c.).
"Dilectionis merito anima Christi cum verbo dei Christus efficitur."
(II. 6. 4). [Greek: Tis mallon tes Iesou psyches e kan paraplesios
kekolletai to kyrio; hoper ei houtos echei ouk eisi duo he psyche tou
Iesou pros ton pases ktiseos prototokon Theon logon] (c. Cels. VI. 47).
The metaphysical foundation of the union is set forth in [Greek: peri
archon] II. 6. 2: "Substantia animae inter deum carnemque mediante--non
enim possibile erat dei naturam corpori sine mediatore miscere--nascitur
deus homo, illa substantia media exsistente, cui utique contra naturam
non erat corpus assumere. Sed neque rursus anima illa, utpote substantia
rationabilis, contra naturam habuit, capere deum." Even during his
historical life the body of Christ was ever more and more glorified,
acquired therefore wonderful powers, and appeared differently to men
according to their several capacities (that is a Valentinian idea, see
Exc. ex Theod. 7); cf. c. Cels. I. 32-38: II. 23, 64: IV. 15 sq.: V. 8,
9, 23. All this is summarised in III. 41: "[Greek: On men nomizomen kai
pepeismetha archethen einai Theon kai huion Theou, outos ho autologos
esti kai he autosophia kai he autoaletheia to de thneton autou soma kai
ten anthropinen en auto psychen te pros ekeinon ou monon koinonia, alla
kai henosei kai anakrasei, ta megista phamen proseilephenai kai tes
ekeinou thetetos kekoinonekota eis Theon metabebekenai]." Origen then
continues and appeals to the philosophical doctrine that matter has no
qualities and can assume all the qualities which the Creator wishes to
give it. Then follows the conclusion: [Greek: ei hugie ta toiauta, ti
thaumaston, ten poioteta tou thnetou kata ton Iesoun somatos pronoia
Theou boulethentos metabalein eis aitherion kai theian poioteta]; The
man is now the same as the Logos. See in Joh. XXXII. 17, Lomm. II., p.
461 sq.; Hom. in Jerem. XV. 6, Lomm. XV., p. 288: [Greek: ei kai en
anthropos