[363] The most important passage is Hermas, _Mand._ 1, which is expressed in strictly philosophical language, ὁ θεὸς ὁ τὰ πάντα κτίσας καὶ καταρτίσας καὶ ποιήσας ἐκ _τοῦ μὴ ὄντος_ εἰς τὸ εἶναι τὰ πάντα (the passage is quoted as Scripture by Irenæus, 4. 20. 2 = Eusebius, _H. E._ 5. 8. 7: Origen, _de princip._ 1. 3. 3, vol. i. p. 61, 2. 1. 5, p. 79, and elsewhere): this must be read by the light of the distinctions which are clearly expressed by Athenagoras, _Legat._ 4 and 19, where τὸ ὂν = τὸ νοητόν, which is ἀγένητον: τὸ οὐκ ὂν = τὸ αἰσθητόν, which is γενητόν, ἀρχόμενον εἶναι καὶ παυόμενον: the meaning of τὸ μὴ ὂν appears from the expression, τὸ ὂν οὐ γίνεται ἀλλὰ τὸ μὴ ὄν, whence it is clear that τὸ μὴ ὂν = τὸ δυνάμει ὄν, or potential being (see Möller, _Kosmologie_, p. 123). In some of the other passages in which similar phrases occur, it is not clear whether the conception is more than that of an artist who, by impressing form on matter, causes things to exist which did not exist before: 2 Maccab. 7. 28, ἐξ οὐκ ὄντων ἐποίησεν αὐτὰ ὁ θεός: 2 Clem. i. 8, ἐκάλεσεν γὰρ ἡμᾶς οὐκ ὄντας καὶ ἠθέλησεν ἐκ μὴ ὄντος εἶναι ἡμᾶς: Clementin. _Hom._ 3, 32, τῷ τὰ μὴ ὄντα εἰς τὸ εἶναι συστησαμένῳ, οὐρανὸν δημιουργήσαντι, γῆν πιλώσαντι, θάλασσαν περιορίσαντι, τὰ ἐν ᾅδῃ ταμιεύσαντι καὶ τὰ πάντα ἀέρι πληρώσαντι: Hippolyt. in _Genes._ 1, τῇ μὲν πρώτῃ ἡμέρᾳ ἐποίησεν ὁ θεὸς ὅσα ἐποίησεν ἐκ μὴ ὄντων ταῖς δὲ ἄλλαις οὐκ ἐκ μὴ ὄντων. In Theophilus, these expressions are interchanged with that of ἡ ὑποκειμένη ὕλη in such a way as to suggest their identity: 1. 4; 2. 10, ἐξ οὐκ ὄντων τὰ πάντα ἐποίησεν: 2. 4, τί δὲ μέγα εἰ ὁ θεὸς ἐξ ὑποκειμένης ὕλης ἐποίει τὸν κόσμον ... ἵνα ἐξ οὐκ ὄντων τὰ πάντα ἐποίησεν. In the later books of the Clementine Homilies, τὸ μὴ ὂν = void space: the whole passage, 17. 8, gives a clear and interesting exposition. [364] In Euseb. _Præp. Evang._ 7. 22, and elsewhere; reprinted in Routh, _Reliquiæ Sacræ_, ii. 87. [365] Justin M. _Tryph._ 62; Iren. 1. 24, 25; Hippol. 7. 16, 20: so Philo. _de profug._ 13 (i. 556), where, after quoting the passage of Genesis, he proceeds, following the Platonic theory, διαλέγεται μὲν οὖν ὁ τῶν ὅλων πατὴρ ταῖς ἑαυτοῦ δυνάμεσιν αἷς τὸ θνητὸν ἡμῶν τῆς ψυχῆς μέρος ἔδωκε διαπλάττειν, μιμουμέναις τὴν αὐτοῦ τέχνην. [366] The Peratæ in Hippol. 5. 17. [367] The Jew through whom Celsus sometimes speaks says, “If your _Logos_ is the Son of God, we also assent to the same.” Origen, _c. Cels._ 2. 31. [368] Cf. Origen, _c. Cels._ 4. 54. [369] Hippol. _c. Noet._ 11. [370] It is not the least of the many contributions of Professor Harnack to early Christian history that he has vindicated Marcion from the excessive disparagement which has resulted from the blind adoption of the vituperations of Tertullian: see especially his _Dogmengeschichte_. Bd. i. pp. 226 sqq., 2te aufl. [371] 1. 22: cf. 4. 20. [372] Hippol. 10. 32, 33. [373] ap. Euseb. _H. E._ 6. 19. [374] _De princip._ 2. 9. 1, 6. [375] _De princip._ 1. 2. 2.