inquiunt, Quaerite et invenietis" etc.).]

[Footnote 657: This manner of expression is indeed liable to be
misunderstood, because it suggests the idea that something new was
taking place. As a matter of fact the scientific labours in the Church
were merely a continuation of the Gnostic schools under altered
circumstances, that is, under the sway of a tradition which was now more
clearly defined and more firmly fenced round as a _noli me tangere_.]

[Footnote 658: This was begun in the Church by Irenaeus and Tertullian
and continued by the Alexandrians. They, however, not only adopted
theologoumena from Paulinism, but also acquired from Paul a more ardent
feeling of religious freedom as well as a deeper reverence for love and
knowledge as contrasted with lower morality.]

[Footnote 659: We are not able to form a clear idea of the school of
Justin. In the year 180 the schools of the Valentinians, Carpocratians,
Tatian etc. were all outside the Church.]

[Footnote 660: On the school of Edessa see Assemani, Bibl. orient., T.
III., P. II., p. 924; Von Lengerke, De Ephraemi arte hermen., p. 86 sq.;
Kihn, Die Bedeutung der antiochenischen Schule etc., pp. 32 f. 79 f.,
Zahn, Tatian's Diatessaron, p. 54. About the middle of the 3rd century
Macarius, of whom Lucian the Martyr was a disciple, taught at this
school. Special attention was given to the exegesis of the Holy
Scriptures.]

[Footnote 661: Overbeck, l.c., p. 455, has very rightly remarked: "The
origin of the Alexandrian school of catechists is not a portion of the
Church history of the 2nd century, that has somehow been left in the
dark by a mere accident; but a part of the well-defined dark region on
the map of the ecclesiastical historian of this period, which contains
the beginnings of all the fundamental institutions of the Church as well
as those of the Alexandrian school of catechists, a school which was the
first attempt to formulate the relationship of Christianity to secular
science." We are, moreover, still in a state of complete uncertainty as
to the personality and teaching of Pantaenus (with regard to him see
Zahn, "Forschungen" Vol. III., pp. 64 ff. 77 ff). We can form an idea of
the school of catechists from the 6th Book of Eusebius' Ecclesiastical
History and from the works of Clement and Origen.]

[Footnote 662: On the connection of Julius Africanus with this school
see Eusebius, VI. 31. As to his relations with Origen see the
correspondence. Julius