338, Origen's attitude to the Greek philosophers is much more reserved
than that of Clement.]

[Footnote 711: See, for ex., c. Cels. VI. 6, Comment in Johann. XIII.
59, Lomm. II., p. 9 sq.]

[Footnote 712: [Greek: Peri archon] preface.]

[Footnote 713: On Origen's exegetical method see Kihn, Theodor v. Mopsu.
p. 20 ff., Bigg, l.c. p. 131 ff. On the distinction between his
application of the allegorical method and that of Clement see specially
p. 134 f. of the latter work.]

[Footnote 714: Origen noted several such passages in the very first
chapter of Genesis. Examples are given in Bigg, p. 137 f.]

[Footnote 715: Bigg, l.c., has very appropriately named Origen's
allegorism "Biblical alchemy".]

[Footnote 716: To ascertain the pneumatic sense, Origen frequently drew
analogies between the domain of the cosmic and that of the spiritual. He
is thus a forerunner of modern idealistic philosophers, for example,
Drummond: "To Origen allegorism is only one manifestation of the
sacramental mystery of nature" (Bigg, p. 134).]

[Footnote 717: See Hom in Luc. XXIX., Lomm. V., p. 193 sq.]

[Footnote 718: Since Origen does not, as a rule, dispute the literal
meaning of the Scriptures, he has also a much more favourable opinion of
the Jewish people and of the observance of the law than the earlier
Christian authors (but see Iren. and Tertull.). At bottom he places the
observance of the law quite on the same level as the faith of the simple
Christians. The Apostles also kept the law for a time, and it was only
by degrees that they came to understand its spiritual meaning. They were
also right to continue its observance during their mission among the
Jews. On the other hand, he considers the New Testament a higher stage
than the Old both in its literal and its spiritual sense. See c. Cels.
II. 1-4, 7, 75: IV. 31 sq: V. 10, 30, 31, 42 sq., 66: VII. 26.]

[Footnote 719: In opposition to the method for obtaining a knowledge of
God, recommended by Alcinous (c. 12), Maximus Tyr. (XVII. 8), and Celsus
(by analysis [apophat.], synthesis [kataphat.], and analogy), Origen, c.
Cels. VII. 42, 44, appeals to the fact that the Christian knows God
better, namely, in his incarnate Son. But he himself, nevertheless, also
follows the synthetic method.]

[Footnote 720: In defining the superessential nature of the One, Origen
did not go so far as the Basilidians (Philosoph. VII. 20, 21) or as
Plotinus. No doubt he also regards the Deity as [Gre