are
already more developed in Origen (de princip. I. 7). He adopted the old
speculation about the origin of the Church (see Papias, fragm. 6; 2
Clem. XIV.). Socrates (H. E. III. 7) reports that Origen, in the 9th
vol. of his commentary on Genesis, compared Christ with Adam and Eve
with the Church, and remarks that Pamphilus' apology for Origen stated
that this allegory was not new: [Greek: ou proton Origenen epi tauten
ten pragmateian elthein phasin, alla ten tes ekklesias mustiken
hermeneusai paradosin]. A great many more of these speculations are to
be found in the 3rd century. See, e.g., _the Acts of Peter and Paul_
29.]

[Footnote 160: De princip. IV. 2. 2; Hom. III. in Jesu N. 5: "nemo tibi
persuadeat, nemo semetipsum decipiat: extra ecclesiam nemo salvatur."
The reference is to the Catholic Church which Origen also calls [Greek:
to holon soma ton sunagogon tes ekklesias.]]

[Footnote 161: Hermas (Sim. I.) has spoken of the "city of God" (see
also pseudo-Cyprian's tractate "de pascha computus"); but for him it
lies in Heaven and is the complete contrast of the world. The idea of
Plato here referred to is to be found in his _Republic_.]

[Footnote 162: See c. Cels. VIII. 68-75.]

[Footnote 163: Comment. in Joh. VI. 38.]

[Footnote 164: Accordingly he often speaks in a depreciatory way of the
[Greek: ochlos tes ekklesias] (the ignorant) without accusing them of
being unchristian (this is very frequent in the books c. Cels., but is
also found elsewhere).]

[Footnote 165: Origen, who is Augustine's equal in other respects also,
and who anticipated many of the problems considered by the latter,
anticipated prophetically this Father's view of the City of God--of
course as a hope (c. Cels. viii. 68 f). The Church is also viewed as
[Greek: to kata Theon politeuma] in Euseb., H. E. V. Praef. Sec. 4, and at
an earlier period in Clement.]

[Footnote 166: This was not done even by Origen, for in his great work
"de principiis" we find no section devoted to the Church.]

[Footnote 167: It is frequently represented in Protestant writers that
the mistake consisted in this identification, whereas, if we once admit
this criticism, the defect is rather to be found in the development
itself which took place in the Church, that is, in its secularisation.
No one thought of the desperate idea of an invisible Church; this notion
would probably have brought about a lapse from pure Christianity far
more rapidly than the idea of th