The subjects considered in the previous chapter have been spoken of in general language, the nature of rational beings being discussed more by way of intelligent inference than strict dogmatic definition, with the exception of the place where we treated, to the best of our ability, of the persons of Father, Son, and Holy Spirit. We have now to ascertain what those matters are which it is proper to treat in the following pages according to our dogmatic belief, i.e., in agreement with the creed of the Church. All souls and all rational natures, whether holy or wicked, were formed or created, and all these, according to their proper nature, are incorporeal; but although incorporeal, they were nevertheless created, because all things were made by God through Christ, as John teaches in a general way in his Gospel, saying, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made. (Book I, Chapter 7, Part 1)

While Origen refers to the creed of the Church, he is writing more than a century before the Council of Nicea.

With his slightly older contemporaries Irenaeus and Tertullian I perceive Origen is attempting to find or form a common framework for Christian faith.

Certainly all three men saw themselves standing on the shoulders of those who knew the Apostles, the Apostles themselves, and the teachings of Christ.

As we have also seen, Origen is standing on the shoulders of Plato and of his teacher Ammonius Saccas and shoulder-to-shoulder with Plotinus.

To discuss what I believe - credo in Latin - and explain why I believe as I do is helpful. To enforce a creed - to insist that others believe as I do - is less helpful.

The image is of the Council of Nicea.