he Logos,
after passing through his various stages of revealing activity (law of
nature, Mosaic law), disclosed himself in the Gospel in a manner
complete and accessible to all, so that this revelation imparts
redemption and eternal happiness to all men, however different their
capacities may be. Finally, it is assumed that not only men but all
spiritual creatures, from the radiant spirits of heaven down to the
dusky demons, have the capacity and need of redemption; while for the
highest stage, the "spiritual Church", there is an _eternal Gospel_
which is related to the written one as the latter is to the law. This
eternal Gospel is the first complete revelation of God's highest
intentions, and lies hidden in the Holy Scriptures.[787] These elements
compose Origen's doctrine of revelation in general and of Christ in
particular.[788] They presuppose the sighing of the creature and the
great struggle which is more especially carried on upon earth, within
the human breast, by the angels and demons, virtues and vices, knowledge
and passion, that dispute the possession of man. Man must conquer and
yet he cannot do so without help. But help has never been wanting. The
Logos has been revealing himself from the beginning. Origen's teaching
concerning the preparatory history of redemption is founded on the
doctrines of the Apologists; but with him everything takes a more vivid
form, and influences on the part of the heretical Gnosis are also not
lacking. Pure spirits, whom no fault of their own had caused to be
invested with bodies, namely, the prophets, were sent to men by the
Logos in order to support the struggling and to increase knowledge. To
prepare the way of salvation the Logos chose for himself a whole people,
and he revealed himself among all men. But all these undertakings did
not yet lead to the goal. The Logos himself was obliged to appear and
lead men back. But by reason of the diverse nature of the spirits, and
especially of men, the redeeming work of the Logos that appeared could
not fail to be a complicated one. In the case of some he had really to
show them the victory over the demons and sin, a view which beyond
dispute is derived from that of Valentinus. He had, as the "Godman," to
make a sacrifice which represented the expiation of sin, he had to pay a
ransom which put an end to the devil's sovereignty over men's souls, and
in short he had to bring a redemption visible and intelligible to
all.[789] To the res