[Footnote 159: De princip. IV. 2, 2: [Greek: he ouranios ekklesia]; Hom. IX. in Exod. c. 3: "ecclesia credentium plebs;" Hom. XI. in Lev. c. 5; Hom. VI. in Lev. c. 5; ibid. Hom. IX.: "omni ecclesiae dei et credentium populo sacerdotium datum.": T. XIV. in Mt. c. 17: c. Cels. VI. 48: VI. 79; Hom. VII. in Lk.; and de orat. 31 a twofold Church is distinguished ([Greek: hoste einai epi ton hagion sunathroizomenon diplen ekklesian ten men anthropon, ten de angelon]). Nevertheless Origen does not assume two Churches, but, like Clement, holds that there is only one, part of which is already in a state of perfection and part still on earth. But it is worthy of note that the ideas of the heavenly hierarchy 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.]