in truths, but these have only a propaedeutic
value and, moreover, have no certainty to offer, as have the Holy
Scriptures, which are a witness to themselves in the fulfilment of
prophecy.[710] On the other hand Origen assumes that there was an
esoteric deeper knowledge in addition to the Holy Scriptures, and that
Jesus in particular imparted this deeper wisdom to a few;[711] but, as a
correct Church theologian, he scarcely made use of this assumption. The
first methodical principle of his exegesis is that the faith, as
professed in the Church in contradistinction to heresy, must not be
tampered with.[712] But it is the carrying out of this rule that really
forms the task of the theologian. For the faith itself is fixed and
requires no particular presentation; it never occurred to Origen to
assume that the fixing of the faith itself could present problems. It is
complete, clear, easily teachable, and really leads to victory over
sensuality and sin (see c. Cels. VII. 48 and cf. other passages), as
well as to fellowship with God, since it rests on the revelation of the
Logos. But, as it remains determined by fear and hope of reward so, as
"uninformed and irrational faith" ([Greek: pistis idiotike] and [Greek:
alogos]), it only leads to a "somatic Christianity" ([Greek:
Christianismos somatikos]). It is the task of theology, however, to
decipher "spiritual Christianity" ([Greek: Christianismos pneumatikos])
from the Holy Scriptures, and to elevate faith to knowledge and clear
vision. This is effected by the method of Scripture exegesis which
ascertains the highest revelations of God.[713] The Scripture has a
threefold sense because, like the cosmos, alongside of which it stands
like a second revelation, as it were, it must contain a pneumatic,
psychic, and somatic element. The somatic or historical sense is in
every case the first that must be ascertained. It corresponds to the
stage of mere faith and has consequently the same dignity as the latter.
But there are instances where it is to be given up and designated as a
Jewish and fleshly sense. This is to be assumed in all cases where it
leads to ideas opposed to the nature of God, morality, the law of
nature, or reason.[714] Here one must judge (see above) that such
objectionable passages were meant to incite the searcher to a deeper
investigation. The psychic sense is of a moral nature: in the Old
Testament more especially most narratives have a moral content, which
one c