II., p. 234 ff.). Westcott, Origenes, in the
Dictionary of Christian Biography Vol. IV. Moller in Herzog's
Real-Encyklopaedie, 2nd ed., Vol. XI., pp. 92-109. The special literature
is to be found there as well as in Nitzsch, Dogmengeschichte I., p. 151,
and Ueberweg, Grundriss der Geschichte der Philosophie, 5th ed, p. 62
f.]

[Footnote 680: See his letter in Eusebius, H. E. VI. 19. 11 ff.]

[Footnote 681: In the polemic against Celsus it seems to us in not a few
passages as if the feeling for truth had forsaken him. If we consider,
however, that in Origen's idea the premises of his speculation were
unassailable, and if we further consider into what straits he was driven
by Celsus, we will conclude that no proof has been advanced of Origen's
having sinned against the current rules of truth. These, however, did
not include the commandment to use in disputation only such arguments as
could be employed in a positive doctrinal presentation. Basilius (Ep.
210 ad prim. Neocaes) was quite ready to excuse an utterance of Gregory
Thaumaturgus, that sounded suspiciously like Sabellianism, by saying
that the latter was not speaking [Greek: dogmatikos], but [Greek:
agonistikos]. Jerome also (ad Pammach. ep 48, c. 13), after defending
the right of writing [Greek: gymnastikos], expressly said that all Greek
philosophers "have used many words to conceal their thoughts, threaten
in one place, and deal the blow in another." In the same way, according
to him, Origen, Methodius, Eusebius, and Apollinaris had acted in the
dispute with Celsus and Porphyry. "Because they are sometimes compelled
to say, not what they themselves think, but what is necessary for their
purpose; they do this only in the struggle with the heathen."]

[Footnote 682: See, above all, the systematic main work "[Greek: peri
archon]".]

[Footnote 683: Many writings of Origen are pervaded by arguments,
evincing equal discretion and patience, against the Christians who
contest the right of science in the Church. In the work against Celsus,
however, he was not unfrequently obliged to abandon the simple
Christians. C. Celsus III. 78: V. 14-24 are particularly instructive.]

[Footnote 684: In this point Origen is already narrower than Clement.
Free judgments, such as were passed by Clement on Greek philosophy, were
not, so far as I know, repeated by Origen. (See especially Clement,
Strom. I. 5. 28-32: 13. 57, 58 etc.); yet he also acknowledges
revelations of God in Gre