he precise Scriptural basis of his ideas."]

[Footnote 701: Note, for example, Sec. 8, where it is said that Origen
adopted the allegorical method from the Stoic philosophers and applied
it to the Jewish writings. On Origen's hermeneutic principles in their
relation to those of Philo see Siegfried, l.c., pp. 351-62. Origen has
developed them fully and clearly in the 4th Book of [Greek: peri
archon].]

[Footnote 702: See Overbeck, Theologische Literatur-Zeitung, 1878, Col.
535.]

[Footnote 703: A full presentation of Origen's theology would require
many hundreds of pages, because he introduced everything worth knowing
into the sphere of theology, and associated with the Holy Scriptures,
verse by verse, philosophical maxims, ethical reflexions, and results of
physical science, which would require to be drawn on the widest canvas,
because the standpoint selected by Origen allowed the most extensive
view and the most varied judgments. The case was similar with Clement
before him, and also with Tertullian. This is a necessary result of
"Scripture theology" when one takes it up in earnest. Tertullian
assumes, for example, that there must be a Christian doctrine of dreams.
Why? Because we read of dreams in the Holy Scriptures.]

[Footnote 704: In c. Cels. III. 61 it is said (Lommatzsch XVIII., p.
337): [Greek: epemphthe oun Theos logos katho men iatros tois
hamartolois, katho de didaskalos theion musterion tois ede katharois kai
meketi hamartanousin.] See also what follows. In Comment. in John I. 20
sq. the crucified Christ, as the Christ of faith, is distinguished from
the Christ who takes up his abode in us, as the Christ of the perfect.
See 22 (Lomm. I. p. 43): [Greek: kai makarioi ge hosoi deomenoi tou
huiou tou Theou toioutoi gegonasin, hos meketi autou chrazein iatrou
tous kakos hechontas therapeuontos, mede poimenos, mede apolutroseos,
alla sophias kai logou kai dikaiosunes, he ei ti allo tois dia
teleioteta chorein autou ta kallista dunamenois.] Read also c. Cels. II.
66, 69: IV. 15, 18: VI. 68. These passages show that the crucified
Christ is no longer of any account to the Gnostic, and that he therefore
allegorises all the incidents described in the Gospels. Clement, too,
really regards Christ as of no importance to Gnostics except as a
teacher.]

[Footnote 705: Comment, in Joh. I. 9, Lomm. I. p, 20. The "mysteries" of
Christ is the technical term for this theology and, at bottom, for all
theology. For, in resp