 As the absolute and transcendent dunamis of the Father (Cels. 1.66; CommJohn 1.18.107 etc.), the second person is properly the lord of every dunamis in heaven and earth (Cels. 5.45). At the same time, it can be said that he is the food of the celestial dunameis who have remained true to the Creator, while Satan is the food of those who have fallen (On Prayer 27.12). It is the angelic dunameis who keep watch over his cradle at the time of his nativity (Cels. 1.61), and who sometimes form a retinue at the scenes where he performs those works of power which we call miracles (CommJohn 2.4.40). This polysemic usage of the term, which mirrors that of the New Testament, presents no difficulty so long as every other dunamis is conceived as a lower or local manifestation of the undivided power which appertains to him as Logos. As we have seen, this term defines his hegemonic relation to the created order; Wisdom is another of his biblical appellations, yet this Wisdom is the beginning in which the Logos was with God (CommJohn 1.39.289; see further Tzamalikos 2006: 119–178). However one accounts for these obscurities, it seems unlikely that Origen could have signed the Nicene Creed of 325, in which the Son is declared to be from the ousia of the Father, and therefore homoousios (of one essence, substance or nature) with him (cf. CommJohn 20.18.157). A community of nature between the two is asserted, however, at CommJohn 2.10.76); and in his Commentary on Hebrews, he deduces from Wisdom 7.26, where Wisdom is styled an aporroia or emanation of the Father, that the relation between the two persons of the Trinity is analogous to that which holds between an ointment and the exhalation which is homoousios with it (Pamphilus, Apology 99–104; see Edwards 1998). Thus he can make oblique use of a term which he cannot predicate directly of incorporeals; Plotinus, who could have done so, could not have said that nous was homoousios with the One because the latter is superior to ousia.which can be posited only at the level of nous. 