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History of Dogma, Volume 2 (of 7) by Harnack

Aporrhoea enim Greek homoousios videtur


[Footnote

730: See Schultz, l.c., p. 51 ff. and Jahrbuch fur protestantische Theologie I. pp. 193 ff. 369 ff.]

[Footnote 731: It is very remarkable that Origen [Greek: peri archon] I. 2. 1 in his presentation of the Logos doctrine, started with the person of Christ, though he immediately abandoned this starting-point "Primo illud nos oportere scire", so this chapter begins, "Quod aliud est in Christo deitatis eius natura, quod est unigenitus filius patris, et alia humana natura, quam in novissimis temporibus pro dispensatione suscepit. Propter quod videndum primo est, quid sit unigenitus filius dei."]

[Footnote 732: [Greek: Peri archon] I. 2. 2, 6.]

[Footnote 733: The expression was familiar to Origen as to Justin (see Dial. c. Tryph). See c. Cels. V. 39: [Greek: Kai deuteron oun legomen Theon istosan, hoti ton deuteron Theon ouk allo ti legomen, he ten periektiken pason areton areten kai ton periektikon pantos houtinosoun logou ton kata physin kai proegoumenos gegenemenon.]]

[Footnote 734: [Greek: Peri archon] I. 2. 13 has been much corrupted by Rufinus. The passage must have been to the effect that the Son is indeed [Greek: agathos], but not, like the Father, [Greek: aparallaktos agathos].]

[Footnote 735: Selecta in Psalm., Lomm. XIII., p. 134; see also Fragm. comm. in ep. ad Hebr., Lomm. V., p. 299 sq.]

justify;">[Footnote 736: L.c.: "Sic et sapientia ex deo procedens, ex ipsa substantia dei generatur. Sic nihilominus et secundum similitudinem corporalis aporrhoeae esse dicitur aporrhoea gloriae omnipotentis pura quaedam et sincera. Quae utraeque similitudines (see the beginning of the passage) manifestissime ostendunt communionem substantiae esse filio cum patre. Aporrhoea enim [Greek: homoousios] videtur, id est, unius substantiae cum illo corpore, ex quo est vel aporrhoea vel vapor." In opposition to Heracleon Origen argues (in Joh. XIII. 25., Lomm. II., p. 43 sq.) that _we_ are not homousios with God: [Greek: epistesomen de, ei me sphodra estin asebes homoousios te agenneto physei kai pammakaria einai legein tous proskunountas en pneumati to Theo.] On the meaning of [Greek: homoousios] see Zahn, Marcell., pp. 11-32. The conception decidedly excludes the possibility of the two subjects connected by it having a different essence; but it says nothing about how they came to have one essence and in what measure they possess it. On the other hand it abolishes the distinction of persons the moment the essence itself is identified with the one person. Here then is found the Unitarian danger, which could only be averted by assertions. In some of Origen's teachings a modalistic aspect is also not quite wanting. See Hom. VIII. in Jerem. no. 2: [Greek: To men hupokeimenon hen esti, tais de epinoiais ta polla onomata epi diaphoron]. Conversely, it is also nothing but an appearance when Origen (for ex. in c. Cels. VIII. 12) merely traces the unity of Father and Son to unity in feeling and in will. The charge of Ebionitism made against him is quite unfounded (see Pamphili Apol., Routh IV. p. 367).]

[Footnote 737: [Greek: Ouk estin ote ouk en], de princip. I. 2. 9; in Rom. I. 5.]

[Footnote 738: [Greek: Peri archon] I. 2. 2-9. Comm. in ep. ad. Hebr. Lomm. V., p. 296: "Nunquam est, quando filius non fuit. Erat autem non, sicut de aeterna luce diximus, innatus, ne duo principia lucis videamur inducere, sed sicut ingenitae lucis splendor, ipsam illam lucem initium habens ac fontem, natus quidem ex ipsa; sed non erat quando noa erat." See the comprehensive disquisition in [Greek: peri archon] IV. 28, where we find the sentence: "hoc autem ipsum, quod dicimus, quia nunquam fuit, quando non fuit, cum venia audiendum est" etc. See further in Jerem. IX. 4, Lomm. XV., p. 212: [Greek: to apaugasma tes doxes ouchi hapax gegennetai, kai ouchi gennatai ... kai aei gennatai ho soter hupo tou patros]; see also other passages.]


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