, alla nun oudamos estin anthropos].]

[Footnote 794: In c. Cels. III. 28, Origen spoke of an intermingling of
the divine and human natures, commencing in Christ (see page 368, note
1). See I. 66 fin.; IV. 15, where any [Greek: allattesthai kai
metaplattesthai] of the Logos is decidedly rejected; for the Logos does
not suffer at all. In Origen's case we may speak of a _communicatio
idiomatum_ (see Bigg, p. 190 f.).]

[Footnote 795: In opposition to Redepenning.]

[Footnote 796: This idea is found in many passages, especial in Book
III, c. 22-43, where Origen, in opposition to the fables about
deification, sought to prove that Christ is divine because he realised
the aim of founding a holy community in humanity. See, besides, the
remarkable statement in III. 38 init.]

[Footnote 797: A very remarkable distinction between the divine and
human element in Christ is found in Clement Paed. I. 3. 7: [Greek: panta
oninesin ho kurios kai panta ophelei kai hos anthropos kai hos Theos, ta
men hamartemata hos Theos aphieis, eis de to me examartanein paidagogon
hos anthropos].]

[Footnote 798: "Fides in nobis; mensura fidei causa accipiendarum
gratiarum" is the fundamental idea of Clement and Origen (as of Justin);
"voluntas humana praecedit". In Ezech. hom. I. c. II: "In tua potestate
positum est, ut sis palea vel frumentum". But all growth in faith must
depend on divine help. See Orig. in Matth. series 69, Lomm. IV., p. 372:
"Fidem habenti, quae est ex nobis, dabitur gratia fidei quae est per
spiritum fidei, et abundabit; et quidquid habuerit quis ex naturali
creatione, cum exercuerit illud, accipit id ipsum et ex gratia dei, ut
abundet et firmior sit in eo ipso quod habet"; in Rom. IV. 5, Lomm. VI.,
p. 258 sq.; in Rom. IX. 3, Lomm VII., p. 300 sq. The fundamental idea
remains: [Greek: ho Theos hemas ex hemon auton bouletai sozesthai.]]

[Footnote 799: This is frequent in Clement; see Orig. c. Cels. VII. 46.]

[Footnote 800: See Clem, Strom. V. I. 7: [Greek: chariti sozometha, ouk
aneu mentoi ton kalon ergon.]. VII. 7. 48: V. 12. 82, 13. 83: [Greek:
eite to en hemin autexousiou eis gnosin aphikomenon tagathou skirta te
kai peda huper ta eskammena, plen ou charitos aneu tes exairetou
pteroutai te kai anistatai kai ano ton huperkeimenon airetai he psyche];
The amalgamation of freedom and grace. Quis cliv. salv. 21. Orig.
[Greek: peri archon.] III. 2. 2: In bonis rebus humanum propositum solum
per se ipsum imperfectum est ad c