ek philosophy (see, _e.g._, c. Cels. VI. 3),
and the Christian doctrine is to him the completion of Greek philosophy
(see the remains of Origen's lost Stromateis and Hom. XIV. in Genes. Sec.
3; other passages in Redepenning II., p. 324 ff.).]

[Footnote 685: We must here content ourselves with merely pointing out
that the method of scientific Scriptural exegesis also led to
historico-critical investigations, that accordingly Origen and his
disciples were also critics of the tradition, and that scientific
theology, in addition to the task of remodelling Christianity, thus
began at its very origin the solution of another problem, namely, the
critical restoration of Christianity from the Scriptures and tradition
and the removal of its excrescences: for these efforts, strictly
speaking, do not come up for consideration in the history of dogma.]

[Footnote 686: The theory that justified a twofold morality in the
Church is now completely legitimised, but the higher form no longer
appears as Encratite and eschatological, but as Encratite and
philosophical. See, for example, Clement, Strom. III. 12. 82: VI. 13.
106 etc. Gnosis is the principle of perfection. See Strom. IV. 7. 54:
[Greek: prokeitai de tois eis teleiosin speudousin he gnosis he logike
hes themelios he agia trias pistis, agape, elpis].]

[Footnote 687: See the preface to the work [Greek: peri archon].]

[Footnote 688: From the conclusion of Hippolytus' Philosophoumena it is
also evident how the Socratic [Greek: Gnothi seauton] was in that age
based on a philosophy of religion and was regarded as a watchword in
wide circles. See Clem. Paedag. III. 11. 1.]

[Footnote 689: See Gregory Thaumaturgus' panegyric on Origen, one of the
most instructive writings of the 3rd century, especially cc. 11-18.]

[Footnote 690: Yet all excesses are repudiated. See Clem. Strom. IV. 22.
138: [Greek: Ouk egkrates outos eti, all' en hexei gegonen apatheias
schema theion ependusasthai anamenon]. Similar remarks are found in
Origen.]

[Footnote 691: In many passages of Clement the satisfaction in knowledge
appears in a still more pronounced form than in Origen. The boldest
expression of it is Strom. IV. 22. 136. This passage is quoted above on
p. 328.]

[Footnote 692: See the beautiful prayer of the Christian Gnostic in
Strom. IV. 23. 148.]

[Footnote 693: See Strom. IV. 26. 172: Origen's commentaries are
continually interrupted by similar outbursts of feeling.]

[Footnote 69