[20] _Roustikos eparchos eipe; Pou synerchesthe? Iustinos eipen; Entha hekasto proairesis kai dynamis esti; pantos gar nomixeis epi to 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). Moreover, this angelic Son of God is called Michael in Sim. viii., and is obviously identical with the most revered or glorious angel (_semnotatos aggelos_) referred to in other places. He is supreme in the angel world. He has all authority over both {138} angels and men. He is lord of the Church, and judge of its members.