o auto
synerchesthai hemas pantas? ouch outos de; dioti ho theos ton
Christianon topo ou perigraphetai alla aoratos on ouranon kai ten gen
pleroi kai pantachou hupo ton piston prosuneitai kai doxetai.
Roustikos eparchos eipen; Eipe, pou synerchesthe e eis poion topon
athroixeis tous mathetas sou; Ioustinos eipen; Ego epano meno tinos
Martinou tou Timothinou balaneiou, kai para panta ton chronon touton
(epedemesa de te Romaion polei touto deuteron) kai ou ginosko allen
tina suneleusin ei ne ten ekeiou. kai ei tis ebouleto aphikneisthai
par emoi, ekoinonoun auto ton tes aletheias gogon._

[21] The elements of multiplicity, he thinks, are contained in the
Logos, which is therefore secondary to the Father.

[22] Perhaps the most significant difference between Jesus and Origen
is that Origen was inclined to find the concrete expression of the
Purpose of Life in self-realisation--he was in the best sense a
Gnostic--while Jesus found it in the service of the weak, ignorant, and
sinful, rather than merely in loyal obedience to the strong, wise, and
righteous. The two are complementary, not contradictory--but they are
not identical.

{137}

APPENDIX

THE INTERPRETATION OF _THE SHEPHERD_ OF HERMAS

I am glad to be allowed to quote on this subject from a letter by my
friend and former pupil, Dr. F. S. Mackenzie of Montreal, who has spent
much time on the study of Hermas. He says:

"In several passages Hermas speaks of a small circle of six superior
angels. It is legitimate to look for a reason for his choice of this
particular number, and there can be little doubt that the reason may be
discovered in Sim. ix., where the Son of God, who appears as lord of
the tower, is clearly thought of as the seventh angel, superior to the
six who accompany him and who have charge of the building of the tower,
as they in turn are superior to all lesser angels and men. Thus the
number of the archangels is made complete, according to prevailing
apocalyptic enumeration. The contention of some scholars, among whom
Zahn is the most outstanding, that Hermas makes a fundamental
distinction between the Son of God and all angels, cannot be made good.
The lord of the tower in Sim. ix. is not different in kind from the six
angels who accompany him in his inspection of the tower. While he is,
indeed, much more glorious than the others, nevertheless he and they
alike appear as 'glorious men.' They all are angels (Sim. ix. 12.
7-8). Mo