[3] Tertullian, _Apol._ 38, _nec ulla res aliena magis quam publica_. Elsewhere Tertullian explains this: _laedimas Romanos nec Romani habemur qui non Romanorum deum colimus, Apol._ 24. [4] Apud Origen, _c. Cels._ viii, 2. References in what follows will be made to the book and chapter of this work without repetition of Origen's name. The text used is that of Koetschau. [5] _c. Cels._ iii, 44. [6] _Ibid._ iii, 59. [7] iii, 55. I have omitted a clause or two. Clem A. _Strom._ iv, 67, on the other hand, speaks of the difficult position of wife or slave in such a divided household, and (68) of conversions in spite of the master of the house. Tert. _ad Scap._ 3, has a story of a governor whose wife became a Christian, and who in anger began a persecution at once. [8] iii, 75. [9] i, 9. Cf. Clem. Alex. _Strom._ i, 43, on some Christians who think themselves _euphusis_ and "ask for faith--faith alone and bare." In _Paed._ i, 27, he says much the same himself, _to pisteusai monon kai anagennethunai teleiois estin en zoe_. [10] vi, 10. Clem. Alex. _Strom._ ii, 8, "The Greeks think Faith empty and barbarous, and revile it," but (ii, 30) "if it had been a human thing, as they supposed, it would have been quenched." [11] iii, 62. [12] iii, 62. [13] iii, 65, _tous hamartangin pephykotas te kai eithismenous_. [14] iii, 71. [15] Clement of Alexandria, _Protr._ 92, uses this simile of worms in the mud of swamps, applying it to people who live for pleasure. [16] iv, 23. [17] iv, 74. [18] So Lucian _Icaromenippus_, 19, explicitly. [19] iv, 88. Cf. Clem. Alex. _Paedag._ i, 7, _to philtron endon estin en to anthropo touth' oper emphysema legetai theou_. [20] _c. Cels._ iv, 74-99. Cf. Plato, _Laws_, 903 B, _hos to tou pantos epimeloumeno pros ten soterian kai areten tou holou pant' esti syntetagmena kte_, explicitly developing the idea of the part being for the whole. Also Cicero, _N.D._ ii, 13, 34-36. [21] Of. M. Aurelius, xi, 3, the criticism of the theatricality of the Christians. See p. 198. [22] _c. Cels._ vii, 42, _ton men oun poieten kai patera toude tou pantos ehurein te epgon kai ehuronta eis pantas adynaton legein_; _Timaeus_, 28 C--often cited by Clement too. [23] vii, 42. [24] vii, 42. [25] vii, 45. [26] iv, 14. [27] iv, 18. See Tertullian's argument on this question of God changing, in _de Carne Christi_, 3. See Plato, _Rep._ ii, 381 B. [28] iv, 52. See _Timaeus_, 34 B ff. on God making soul.