by no means part of a complete system. Thus, in IV. 38. 2, he
inverts the relationship and says that we ascend from the Son to the
Spirit: [Greek: Kai dia touto Paulos Korinthiois phesi: gala humas
epotisa, ou Broma, oude gar edunasthe bastazein; toutesti, ten men kata
anthropon parousian tou kuriou ematheteuthete, oudepou de to tou patros
pneuma epanapauetai eph' humas dia ten humon astheneian]. Here one of
Origen's thoughts appears.]

[Footnote 557: The opinions advanced here are, of course, adumbrations
of the ideas about redemption. Noldechen (Zeitschrift fur
wissenschaftliche Theologie, 1885, p. 462 ff): "Die Lehre vom ersten
Menschen bei den christlichen Lehrern des 2 Jahrhunderts."]

[Footnote 558: Here the whole 38th chapter of the 4th Book is to be
examined. The following sentences are perhaps the most important:
[Greek: Ei de legei tis ouk edunato ho Theos ap' arches teleion
anadeixai ton anthropon, Gnoto, hoti to men Theo, aei kata ta auta onti
kai agenneto huparchonti, hos pros heauton, panta dunata; ta de gegonta,
katho metepeita geneseos archen idian esche, kata touto kai
hustereisthai dei auta tou pepoiekotos; ou gar edunanto agenneta einai
ta neosti gegennemena. Katho de me estin agenneta, kata touto kai
husterountai tou teleiou. Katho de neotera, kata touto kai nepia, kata
touto kai asunethe kai agumnasta pros ten teleian agogen]. The mother
can no doubt give strong food to the child at the very beginning, but
the child cannot stand it: [Greek: anthropos adunatos labein auto;
nepios gar en], see also Sec. 2-4: "Non ab initio dii facti sumus, sed
primo quidem homines, tunc demum dii, quamvis deus secundum
simplicitatem bonitatis suae hoc fecerit, nequis eum putet invidiosum aut
impraestantem." "Ego," inquit, "dixi, dii estis et filii excelsi omnes,
nobis autem potestatem divinitatis baiulare non sustinentibus" ...
"Oportuerat autem primo naturam apparere, post deinde vinci et absorbi
mortale ab immortalitate et corruptibile ab incorruptibilitate, et fieri
hominem secundum imaginem et similitudinem dei, agnitione accepta boni
et mali." Ibid.: [Greek: hupotage Theou aptharsia, kai paramone
aptharsias doxa agennetos ... horasis Theou peripoietike aptharsias;
aptharsia de eggus einai poiei Theou]. In this chapter Irenaeus
contemplates the manner of appearance of the Logos (as man) from the
point of view of a [Greek: sunnepiazein]. His conception of the capacity
and destination of man enabled him to develop