Note 736 — Chapter VI
Neil Buchanan translation
Footnote 736:
(return)
L.c.: "Sic et sapientia ex deo procedens, ex ipsa substantia dei generatur. Sic nihilominus et secundum similitudinem corporalis aporrhoeæ esse dicitur aporrhoea gloriæ omnipotentis pura quædam et sincera. Quæ utræque similitudines (see the beginning of the passage) manifestissime ostendunt communionem substantiæ esse filio cum patre. Aporrhoea enim 'ομοουσιος videtur, id est, unius substantiæ 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: επιστησωμεν δε, ει με σφοδρα εστιν ασεβες 'ομοουσιος τη αγεννητω φυσει και παμμακαρια ειναι λεγειν τους προσκυνουντας εν πνευματι τω Θεω. On the meaning of 'ομοουσιος 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: Το μεν 'υποκειμενον 'εν εστι, ταις δε επινοιαις τα πολλα ονοματα επι διαφορων. 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).