k:
polloi kathaper hoi paides ta mormolukeia, houtos dediasi ten helleniken
philosophian, phoboumenoi me apagage autous]. VI. 11. 93.]

[Footnote 676: Eusebius, H. E. VI. 14. 8, tells us that Origen was a
disciple of Clement.]

[Footnote 677: Clement's authority in the Church continued much longer
than that of Origen. See Zahn, "Forschungen" III. p. 140 f. The
heterodox opinions advanced by Clement in the Hypotyposes are for the
most part only known to us in an exaggerated form from the report of
Photius.]

[Footnote 678: In ecclesiastical antiquity all systematising was merely
relative and limited, because the complex of sacred writings enjoyed a
different authority from that which it possessed in the following
period. Here the reference of a theologoumenon to a passage of Scripture
was of itself sufficient, and the manifold and incongruous doctrines
were felt as a unity in so far as they could all be verified from Holy
Scriptures. Thus the fact that the Holy Scriptures were regarded as a
series of divine oracles guaranteed, as it were, a transcendental unity
of the doctrines, and, in certain circumstances, relieved the framer of
the system of a great part of his task. Hitherto little justice has been
done to this view of the history of dogma, though it is the only
solution of a series of otherwise insoluble problems. We cannot for
example understand the theology of Augustine, and necessarily create for
ourselves the most difficult problems by our own fault, if we make no
use of that theory. In Origen's dogmatic and that of subsequent Church
Fathers--so far as we can speak of a dogmatic in their case--the unity
lies partly in the canon of Holy Scripture and partly in the ultimate
aim; but these two principles interfere with each other. As far as the
Stromateis of Clement is concerned, Overbeek (l.c.) has furnished the
explanation of its striking plan. Moreover, how would it have been
conceivable that the riches of Holy Scripture, as presented to the
philosophers who allegorised the books, could have been mastered,
problems and all, at the first attempt.]

[Footnote 679: See the treatises of Huetius (1668) reprinted by
Lommatzsch. Thomasius, Origenes 1837. Redepenning, Origenes, 2 Vols.
1841-46. Denis, de la philosophie d'Origene, Paris 1884. Lang, Die
Leiblichkeit der Vernunftwesen bei Origenes, Leipzig, 1892. Mehlhorn,
Die Lehre von der menschlichen Freiheit nach Origenes (Zeitschrift fuer
Kirchengeschichte, Vol.